Philippians 3:17

He closes the chapter with warnings and exhortations.

I. He warns them against following the examples of seducers and evil teachers (Phi 3:18, Phi 3:19): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe,

1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Mat 7:20. The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, Phi 3:1. (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it.

2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom 16:18. (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom 6:21. It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation.

II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, Phi 3:17. Mark them out for your pattern. He explains himself (Phi 3:20) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven.

1. Because we look for the Saviour from heaven (Phi 3:20): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself.

2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, Phi 3:21. There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to sōma tēs tapeinōseōs hēmōn - the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom 7:24. Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Ecc 12:7. But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Mat 17:2. He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Rom 8:29. (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph 1:19. It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, Joh 6:44. Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Mat 22:29. At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead (Rom 1:4), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil (Heb 2:14), but the last enemy, shall be destroyed, that is, death, Co1 15:26, shall be swallowed up in victory, Co1 15:54.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Php_3:17

Brethren, be followers together of me

Incentives to a Christian walk

I.

Copy great examples.

II. Beware of false professors.

1. They mind earthly things.

2. Are enemies of Christ.

3. Their end is destruction.

III. Look to the end.

1. Your home is in heaven.

2. Christ comes to fetch you.

3. Will fashion you for it. (J. Lyth, D. D.)

Christian example

Together with the rules of religion we must propound Gods graces in us as examples for others to imitate.

I. Imitation implies four things.

1. A doing that which another doth.

2. A doing it in the same manner.

3. A doing thereof grounded on the same affections, not as in a play where the king is often a varlet; but as a child who endeavours to imitate the father in mind as well as body.

4. A doing with an earnest desire to be like Him: so we should desire to be like Christ, and only like others as they are like Him.

II. Hence we may gather the ground why we have not only rules in scripture but examples.

1. They show that the things commanded are possible.

2. They show us the way and the means more plainly.

3. They show how graceful and acceptable they are when done. So the Scripture allures to obedience.

III. Uses.

1. We ought to follow others, and especially those who are above others. Then--

(1) Reverence not only the eye of God, but of weak Christians. We are to be careful not to give them a bad example.

(2) Deny yourselves in liberties, especially when we are in the presence of such as wilt take scandal.

(3) Demean yourselves so as to respect those with whom you converse. Grace will teach us to honour the meanest.

2. If we are bound to give good example then woe to the world for offences. What shall become of those who wound and vex continually the hearts of those with whom they converse.

3. As we must give good example so we must endeavour to take good from others example; and to this end--

(1) We must study them.

(2) Not to uncover their shame or weakness, for this is a poisonous disposition; but as we use glasses to see ourselves by.

(3) We are to observe the best and not those who are inferior to us (1Co_4:16; 2Co_10:12).

(4) We must learn truth before we practise, for the best have their blemishes.

(5) We must labour to have hearts softened and sanctified by grace, for a stony heart will receive no impression.

(6) We are to look to every one that hath any good thing worthy of imitation, as those who delight in gardens when they hear of any choice flowers, will have a slip for their own garden. When we see any choice flower of grace let us get a slip of it (Rom_1:12). (R. Sibbes, D. D.)

Example is living instruction

Embodied virtue or vice cannot but be attended with the consequences of a wide-spreading influence. In the example of St. Paul here before us we see--

I. As utter rejection of any righteousness of his own as a plea of justification.

II. A cordial acceptance of the redeemer.

III. An unremitting pursuit after that holiness without which no man shall see the Lord. Conclusion: The nobility of the Christian calling.

1. The superiority of its enjoyments. (W. Higgin, M. A.)

A ministers example

Should--

I. Consist with his teaching.

II. Be formed on the apostolic modeL.

III. Be observed and imitated as far as it accords with the truth. (J. Lyth, D. D.)

The duty of imitating good examples

The apostle persuades the Philippians to agree in the imitation of his practice in forsaking all for Christ. There were differences among them. He would have them agree in one common rule, hope, example, that they might avoid those whose walking was not a pattern (verse 18). The lesson is also enforced in 1Co_4:16; 1Th_1:6; 1Th_2:14; 2Th_3:7; Heb_13:7.

I. There are several sorts of examples.

1. That of saints living in former ages and now.

(1) Those in former ages (Heb_6:12; Heb_12:1; Jam_5:10). These should be regarded by us because--

(a) They are so many and various, suited to all, and for all Christian ends. The prince in Josiah and Hezekiah; the councilor in Hushai; the rich in Abraham; the poor in the Shunamite; the courtier in the Ethiopian eunuch; the captive in Daniel; the afflicted in Job; the banished in Joseph; the soldier in Cornelius; women in Sarah (1Pe_3:6); magistrates in Moses and Nehemiah; ministers in the apostles. And then of all graces: Abraham for faith, David for devotion, Job for patience, Paul for diligence.

(b) These show that there is nothing impossible in our duty. Difficulties have been overcome in Divine strength and can still be. They were of the same nature, etc., with us (Jam_5:17).

(c) Their examples are a standing testimony to confirm by experience the truth and reality of our blessed hopes (Heb_12:1), and thus serve to confirm our faith and excite our hope and love.

(2) Those now living; for God has left us a continual succession of good examples, and these add this above all that are past.

(a) That they are in our eye.

(b) There is greater provocation in the examples of the living (2Co_9:2; Heb_10:24).

(c) These are yet in the way and can better help us as being within our reach (Heb_13:3; 1Pe_5:9).

2. That of pastors and ordinary Christians (1Pe_5:3; 1Co_4:15-16; Heb_13:7).

II. What is this imitation.

1. There must be an action. To imitate is not to commemorate, or admire and commend, but to do likewise (Joh_8:39).

2. A conformity to the example both for matter and manner (Luk_1:17) with the same affection of zeal and courage against sin.

3. A purpose and endeavour of imitating and not by accident. Christ must be imitated principally, and then His choice servants.

III. How far we must imitate.

1. Not in evil things; for the best have their blemishes

2. Not in exempted cases or things done by special command (Gen_22:10; Exo_12:35; Num_25:27; 2Ki_1:10) or infallible gifts.

IV. Why we must imitate the good examples set before us.

1. Because it is a great part of the communion of saints to profit by one anothers graces (Rom_1:12).

2. It is one end of these graces; for God hath bestowed them, not only for their benefit who have them, but also for the sake of others (chap. 1:11; 1Th_1:7).

3. They show us the way to heaven more clearly and compendiously (1Pe_3:1).

4. In the example of others we have encouragement as well as instruction (1Pe_5:9; 1Co_10:13; Heb_6:12).

V. Uses.

1. To show us that good examples

(1) must be given,

(a) Consider what regard we owe to weak Christians that we set them not an ill copy.

(b) We shall have to give an account of those sins into which we draw others. Jeroboams idolatry outlived him, and so a man may sin after he is dead (1Ti_5:22).

(c) God is severe on His scandalous children (1Sa_12:14; 2Sa_12:10-12).

(d) Gods people are to show forth His praises (1Pe_2:9; Isa_43:10).

(e) It is a greater honour to be than to take an example (1Th_1:7; Eph_1:12).

(2) Must be taken.

(a) It is a shame to come short of those who are upon the same level with us.

(b) There are none but may learn something from others.

(c) We are accountable for good examples as for other helps and means of grace.

2. To show us how cautious we should be not to be infected by bad examples.

VI. Heroes to make us exemplary.

1. Love to God or zeal for His glory (Psa_119:165).

2. Love to the brethrens souls (1Jn_2:10).

3. A sincere seriousness in our profession (Php_1:10).

4. Watchfulness (2Co_6:3; 1Co_10:32; Luk_17:3).

5. Mortification (Mat_5:9).

6. A heart in heaven. (T. Manton, D. D.)

Example is powerful

Dr. Percy called upon Johnson to take him to Goldsmiths lodgings; he found Johnson arrayed with unusual care in a new suit of clothes, a new hat, and a well-powdered wig, and could not but notice his uncommon spruceness. Why, sir, replied Johnson, I hear that Goldsmith, who is a very great sloven, justifies his disregard of cleanliness and decency by quoting my practice, and I am desirous this night to show him a better example. (Washington Irving.)

Whilst stationed in Scotland, Colonel Durnford happened to be between Berwick and Holy Island, where a small craft had struck on the coast during a storm. Seeing the hesitation of the fishermen to go to the rescue, he jumped into a boat, calling out, Will none of you come with me? If not, I shall go alone; and a volunteer crew at once joined him, and succeeded in rescuing those in peril. (Literary World.)

Dont you ever take wine? said a hospitable, easy-souled bishop to a friend, before whom he pushed the Madeira. Are you afraid of it? No, replied his wiser friend; I am afraid of the example.

Php_3:17-18

For many walk of whom I have told you often

False professors

I.

Their character.

1. Sensual.

2. Without shame.

3. Earthly.

II. Their spirit.

1. Opposed to the Spirit;

2. Doctrine;

3. Cause of the Cross.

III. Their end.

1. Certain destruction.

2. Aggravated misery.

IV. The feelings with which they are to be regarded.

1. Sorrow.

2. Pity.

3. Fear (Jud_1:23). (J. Lyth, D. D.)

False professors solemnly warned

Paul was a model pastor.

1. Watchful: his eyes were ever on the Churches.

2. Honest: he did not flinch from telling the whole truth.

3. Affectionate--Tell you even weeping. Paul wept for three things.

I. Their guilt.

1. They were sensual persons. There were those in the early Church who would go from the Lords table to heathen feasts, others indulged in the lusts of the flesh. And are not some professors so fond of the table and dress as to make a god of their body.

2. They did mind earthly things, and so we have ambitious, covetous Christians. They gloried in their shame, and a professing sinner generally does so more than any one else.

II. The mischief they were doing. He says emphatically that they are the enemies. The infidel, the swearer, the persecutor is an enemy. Christ is wounded in gin palaces, etc., but most grievously of all in the house of His friends. Caesar wept not till Brutus stabbed him. It is honourable to be defeated by enemies, but disgraceful to be betrayed by friends. The wicked professor is the worst enemy because--

1. He grieves the Church more than any one else.

2. Nothing divides the Church so much.

3. Nothing has ever hurt poor sinners more. Many seekers would find sooner if it were not for the ill lives of professors.

4. They give the devil more theme for laughter, and the enemy more cause for joy than any other class.

III. Because he knew their doom--Destruction. (C. H. Spurgeon.)

The sensual and worldly exposed

1. The object of the apostle in the statement of his own consecration in the earlier part of the chapter was that he might the more emphatically express his desire to others that they would imitate his example (Php_3:15-16), and enjoy with him the reward (Php_3:20-21). He did not wish to stand on an elevation solitary and unapproached.

2. The exhortation is enforced by a distressing contrast--men who desired to be considered the followers of Christ, but over whom the obligations of religion had no power and who were proceeding fast through deep degradation to perdition. Observe--

I. The guilt attributed to the characters described. They were members and perhaps teachers; not open blasphemers but pretended votaries. They were--

1. Sensualists.

(1) Whose God is their belly denotes the gross and brutish indulgences to which they resorted for pleasure (Rom_16:17-18). To pamper the appetites of the body is a tendency the power and prevalence of which cannot be sufficiently mourned (Mar_7:21-23; Gal_5:19-21), and even where there is the restraint which arises from civil institutions, care of reputation, and other motives, there is but a modification in the development of the evil, and not the removal of the evil itself. The purpose of the gospel is to overcome the propensities of original nature and turn men away from what is degrading to what is sanctifying. But there was and is an attempt to pervert the principle of the gospel, and, by the most infamous of all sophisms, to show that we are permitted to sin that grace may abound. Awful and abominable is that heresy which would thus attempt to poison the waters of purity at their very fountain.

(2) The strength of the sensuality thus deprecated is expressed with remarkable force. Whose God is their belly; and under the sovereign influence of that debasing passion they glory in their shame. They make a virtue of their subjection, a boast of their idolatry. They who regard the gratification of their appetites as the end of their existence are worshippers of their loathsome passions. They have as much denied the God of heaven as if they had acknowledged the deities of Olympus.

2. Worldlings. It may seem strange that this disposition should be placed in connection with the others as of the same kind and degree of criminality, but the phrase used expresses absorption in the concerns of the present world to the exclusion of another. And this neglect of futurity arises from the same depravity as the other. Worldliness, condemned as idolatry, is only another development of depravity; for Christianity is designed to impress our race with the high solemnities of a world to come (Mat_6:19-21; Col_2:2; 1Jn_2:15), and when you are told of men who mind earthly things you are told of men who commit a sweeping act of blasphemy against the whole.

II. The conclusions deduced as to these characters on Christian principles. It is affirmed--

1. They are malignant adversaries of the mediatorial character and work of the Son of God.

(1) When men are enemies of the Cross, they are hostile to every purpose for which Christ came into the world.

(2) In this manner a charge is advanced of special emphasis and solemnity. There is not ascribed a mere ordinary failure to comply with some of the precepts of religion, but a direct and daring enmity against that without which religion would be nothing (Rom_6:4-6; 2Co_5:15; Tit_2:14; Col_3:11). They are enemies because--

(a) They refute the grand design for which alone it was ever regarded.

(b) They are the means of degrading it in the world, and exposing it to public reproach. It is not the Jew, the heathen, the savage persecutor, or the blaspheming infidel, but the man who assumes the cross as his badge.

2. Their career terminates in the woes of avenging retribution. The Cross affords the only hope of salvation. The votaries of passions and habits so hostile to the purifying principles and purposes of redeeming love are therefore necessarily placed under the awful anathema of heaven (2Pe_2:10 to end).

III. The impulse which the contemplation of such characters inspires. Tell you even weeping. Their case dwelt much on his mind, and occupied much of his ministry. To the same anxiety he refers especially in Act_20:18-19; Act_20:29-31. This proceeded--

1. From a dread lest the disciples of the gospel should contract their guilt. There was a loud call for vigilance lest the infection should spread.

2. From a deep concern for the peril of those by whom the guilt had been contracted already. Paul was not only anxious for the Church, but for his fellow immortals actually in a state of condemnation (Psa_119:136; Jer_9:1; Luk_19:41-42). It is not possible surely to contemplate the present debasement and final ruin of the sinner without sincere and heart-rending sorrow. (J. Parsons.)

The Cross and its enemies

I. The cross of Christ. To the nations of antiquity the cross conveyed the same idea as the gibbet does today. It was a badge of infamy. The Cross of Christ, however, includes all the truths involved in His death. It was not the crucifixion these people opposed, but the principles associated therewith. Regard it, then, as the symbol of debasing truths, of notions most offensive to pride. For in the Cross we see the extreme evil of sin, the necessity of a righteousness beyond mans power, the need of the substitution of a perfect sacrifice to our salvation.

1. The source of powerful motives. There is no more powerful incentive to holiness than in the Cross. Its profession commits a man to deadness to the sin for which Christ died.

2. The signal of an amazing conflict. Christs death resulted from the depravity of the Jews, and the machinations of the devil. By that the arch enemy thought holiness would be overthrown, and thus he stirred all his agencies in earth and hell to effect it. But God so ordered it that it led on to a conflict with the principles of evil, which shall terminate in the final triumph of Christ. Opposed now, He and we with Him shall be ultimately victorious.

II. The enemies of the cross. They are described in verse 2 as opposed to the Christians in verse 3, etc.

1. They were proud men who valued their own righteousness. Gross sensual evils are not the only things offensive to God; all substitutes for the Cross as the only means of salvation are obnoxious to Him.

2. Sensual men who lived for their own pleasure. The Cross means mortification of the flesh; to pamper it, therefore, is to defeat the purpose of the Cross.

3. Worldly men who held to their possessions in opposition to the desire for heavenly things (verse 19). The votaries of pleasure, the anxious, the miser, etc., come under this category.

4. Timid men who screened their own persons, for fear of worldly loss or persecution.

III. The awful condition of all such persons.

1. They glory in their degradation; in their self-righteousness, sinful pleasures, or worldliness, or cowardice.

2. They pursue their own destruction--The wages of sin is death. (J. Blackburn.)

Consistency and usefulness

The conscience of a backsliding professor was smitten by the active and earnest efforts of a more faithful brother, whom he at length offered to assist in devotional services. To this objection was made by one who said, I cannot hear him pray for me. His life does not pray. Let him repent of his unfaithfulness and confess to God and men, and then we will hear him. If we would have our prayers credited as sincere, our lives must be in accordance with them. (Paxton Hood.)

Enemies of the Cross of Christ: their suicidal policy

What would you think if there were to be an insurrection in a hospital, and sick man should conspire with sick man, and on a certain day should rise up and reject the doctors and nurses? There they would be--sickness and disease within, and all the help without! Yet what is a hospital compared with this fever-ridden world, which goes swinging in pain and anguish through the centuries, when men say, We have got rid of the atonement, and we have got rid of the Bible? Yes, and you have rid yourselves of salvation. (H. W. Beecher.)

Professed friends secret foes

When a small band of Protestants were striving for their liberties in Switzerland, they bravely defended a pass against an immense host. Though their dearest friends were slain, and they themselves were weary and ready to drop with fatigue, they stood firm in the defence of the cause they had espoused. On a sudden, however, a cry was heard--a dread and terrible shriek. The enemy was winding up a steep acclivity, and when the commander turned his eye thither, O how his brow gathered with storm! He ground his teeth, and stamped his foot, for he knew that some caitiff Protestant had led the bloodthirsty foe up the goat track to slay his friends. Then turning to his friends, he said, On; and like a lion on his prey, they rushed upon their enemies, ready now to die, for a friend had betrayed them. So feels the bold hearted Christian when he sees his fellow member betraying Christ, when he beholds the citadel of Christianity given up to its foes by those who pretend to be its friends. Beloved, I would rather have a thousand devils out of the Church than have one in it. I do not care about all the adversaries outside; our greatest cause of fear is from the crafty wolves in sheeps clothing that devour the flock. It is against such that we would denounce in holy wrath the solemn sentence of Divine indignation, and for such we would shed our bitterest tears of sorrow. They are the enemies of the Cross of Christ. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 3:17-19. Brethren, be followers together — Συμμιμηται, joint imitators, of me — Obedient to my directions, and following the pattern which God enables me to set before you; and mark — Observe and imitate them; who walk so as ye have us — Myself and the other apostles of Christ, for an ensample. For many — Even teachers, as they profess themselves to be, walk in a very different manner; of whom I have told you often in time past, and now tell you even weeping — While I write, for indeed well may I weep on so lamentable an occasion; that they are enemies of the cross of Christ — Unwilling to suffer any thing for him and his cause, and counteracting the very end and design of his death. Observe, reader, such are all cowardly, all shamefaced, all delicate Christians. Whose end is destruction — This is placed in the front, that what follows may be read with the greater horror; whose God is their belly — Whose supreme happiness lies in gratifying their sensual appetites. The apostle gives the same character of the Judaizing teachers, (Rom 16:18; Tit 1:11,) and, therefore, it is probable that he is speaking here chiefly of them and of their disciples. Whose glory is in their shame — In those things which they ought to be ashamed of: and whoever glories in the commission of any sin, or in the omission of any duty which he owes to God, his neighbour, or himself; or in the gratification of those inclinations and dispositions that are contrary to the love of God and his neighbour; or in that manner of employing his money, his knowledge, his authority over others, or his time, which is contrary to the will of God, and manifests that he is not a faithful steward of God’s manifold gifts, glories in his shame: who mind — Relish, desire, seek, pursue; earthly things — Things visible and temporal, in preference to those which are invisible and eternal; for to be carnally minded is death, Rom 8:6.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Warning against immoral examples, Php_3:17 to Php_4:1.

17. Followers together—That is, unitedly imitators of the apostle in his life, as described in the preceding context, and as they knew it from personal observation. Furthermore, they were to studiously mark those holy men among themselves whose lives were such as they saw his own to be.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_3:17. Followers together of me.—He does not, as some ungracious pastors do, show the steep road to perfection whilst himself staying at the wicket-gate. Like the good Shepherd he leadeth his sheep.

Php_3:18. For many walk … the enemies of the cross of Christ.—Christians in name only, whose loose interpretations of the perfect law of liberty make it possible to live an animal life. The cross of Christ, symbol of His self-renunciation, should be the place of execution for all fleshly desires of His followers; and, instead of that, these men over whom an apostle laments have made it an opportunity of sensual gratification. They say, “We cannot help Him; He does not need our help; it is of little consequence how we live.”

Php_3:19. Whose end is destruction.—Beet argues from this that Universalism cannot be true. It must be admitted that St. Paul is speaking of sins of the body, and perhaps is thinking of the ruinous effects of fleshly indulgence. Whose god is their belly.—Against the dominion of appetite all the teachers of mankind are at one. All agree in repudiating the doctrine of the savage:

“I bow to ne’er a god except myself

And to my Belly, first of deities.”

Seeley.

“The self-indulgence which wounds the tender conscience and turns liberty into licence is here condemned” (Lightfoot). Whose glory is in their shame.—Their natures are so utterly perverted that they count that which is their degradation as matter for pride. Like the man whom our Lord describes, such men not only “fear not God, nor regard man,” but can lightly vaunt the fact. Who mind earthly things.—The peculiar form of expression is noteworthy. At these men, “of the earth, earthy,” the apostle stands looking in amazement. His expression reminds us of St. James: “Let not that man think that he shall receive anything of the Lord; a doubleminded man, unstable in all his ways” (so the R.V.).

MAIN HOMILETICS OF THE PARAGRAPH.—Php_3:17-19

Good and Bad Examples.

I. A good example should be attentively studied.—“Mark them which walk so as ye have us for an ensample” (Php_3:17). We cannot imitate what we do not see and know. It will help us to be good if we carefully watch and meditate on the conduct of the truly good. The best example of uprightness and consistency is worthy of the most painstaking study. “Wherever they found the life of the apostle imitated and displayed the Philippians were to mark it and make it their pattern. Any excellence which they thus discovered they might by God’s grace attain to. It was not some distant spectacle they were to gaze at and admire, but an embodiment of earnest faith, walking on the same platform with them, and speaking, acting, praying, suffering, and weeping among them. What had been possible to others was surely not impossible to them” (Eadie). A Polish prince was accustomed to carry the picture of his father always in his bosom, and on particular occasions used to take it out and view it, saying, “Let me do nothing unbecoming so excellent a father.”

II. A good example should be faithfully imitated.—“Brethren, be followers together of me” (Php_3:17). Paul had studied profoundly the character of Christ, and was earnestly striving to follow Him. He therefore exhorts the Philippians to imitate him as he sought to imitate Christ; or rather, as Bengel puts it, he invites them to be “fellow-imitators of Christ.” To imitate Christ is not copying Him in every particular. We cannot follow Him as Saviour, Mediator, Redeemer. What is meant is, that we are to do our work in the Spirit of Christ, as He would do it. He who follows Christ never misses the right way, and is always led on to victory. When in the Mexican war the troops were wavering, a general rose in his stirrups and dashed into the enemies’ lines, shouting, “Men, follow me!” They, inspired by his courageous example, dashed on after him and gained the victory. What men want to rally them for God is an example to lead them.

III. A bad example is in antagonism to the highest truth.—“Many walk, of whom I have told you, … they are the enemies of the cross of Christ” (Php_3:18). Professed friends, dubious in their attachment and promises, are enemies of Christ, and of the great movement in human redemption represented by His cross. While professing to maintain the doctrines of the cross, by their wicked lives they are depreciating them.

1. A bad example is set by those who concentrate their chief thought on the material.—“Who mind earthly things” (Php_3:19). The world has many attractions, but it has also many dangers. To be wholly absorbed in its pursuits weans the soul from God and holiness and heaven. Gosse tells us, in his Romance of Natural History, of certain animals which inhabit the coral reefs. So long as they keep the passage to the surface clear they are safe; but, this neglected, the animal finds the coral has grown around it and enclosed it in a living tomb. And so it is with the life of the soul on earth. The world is around us everywhere; the danger is when we allow it to grow between our souls and God.

2. A bad example is set by those who are supremely controlled by their sensual appetites.—“Whose God is their belly” (Php_3:19). The desires of the flesh invite to self-indulgence—to gluttony, revelling, drunkenness; to gaudiness, extravagance, and immodesty of dress; to impurity of speech and conduct. A sensual man looks as if lust had drawn her foul fingers over his features and wiped out the man. The philosopher Antisthenes, who had a contempt for all sensual enjoyment, used to say, “I would rather be mad than sensual.”

3. A bad example is set by those who gloat in their degradation.—“Whose glory is in their shame” (Php_3:19). Man has reached the lowest depth of vice when he boasts in what is really his shame. The last rag of modesty is thrown aside. “These enemies of the cross were not hypocrites, but open and avowed sensualists, conscious of no inconsistency, but rather justifying their vices, and thus perverting the gospel formally for such detestable conduct.”

4. The end of a bad example is ruin.—“Whose end is destruction” (Php_3:19). Evil is the broad way that leadeth to destruction. Sin must be inevitably punished; it works its own fate—“sin when it is finished bringeth forth death.” Judge Buller, speaking to a young gentleman of sixteen, cautioned him against being led astray by the example or persuasion of others, and said, “If I had listened to the advice of some of those who called themselves my friends, when I was young, instead of being a judge of the King’s Bench, I should have died long ago a prisoner in the King’s prison.”

IV. Professed members of the Church who set a bad example are the occasion of constant solicitude and sorrow to the truly good.—“For many walk, of whom I have told you often, and now tell you even weeping” (Php_3:18). Even when denouncing the worst sins, the apostle does it, not with harshness and imperious superiority, but with the greatest tenderness and grief. The anxious minister may well weep over the folly and delusion of half-hearted adherents, over their false and distorted conceptions of the gospel, over the reproach brought against the truth by their inconsistent and licentious lives, and over their lamentable end. The conduct of sinners is more a matter of heart-breaking sorrow than of wrathful indignation.

Lessons.—

1. Example is more potent than precept.

2. A bad example should be carefully shunned.

3. A good example should be diligently imitated.

GERM NOTES ON THE VERSES

Php_3:17. Imitation of the Good—

I. Possible only where there is a sympathetic resemblance to and admiration of the character sought to be copied.—“Brethren.”

II. Is easier when joined with those who have similar aims.—“Be followers together of me.”

III. Is aided by careful observation and study.—“Mark them.”

IV. Every good man is an example for others to imitate.—“So as ye have us for an ensample.”

Php_3:18-19. Enemies of the Cross—

I. Deny the efficacy and purpose of Christ’s sufferings.

II. Are incompetent to appreciate the spiritual significance of the cross.—“Who mind earthly things.”

III. Are the victims of sensuality.—“Whose god is their belly.”

IV. Are degraded beyond all bounds of modesty.—“Whose glory is in their shame.”

V. Will be inevitably punished.—“Whose end is destruction.”

VI. Are the cause of much grief to those who must constantly expose them.—“Of whom I have told you often, and now tell you even weeping.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

(2). The destiny of false Christians in contrast with that of true believers

( Php_3:17 to Php_4:1)

17Brethren, be followers together of me [become imitators of me] and mark them 18who walk so as ye have us for an ensample. For many walk, of whom I (have) told you often, and [but] now tell you even weeping, that they are the enemies of the cross of Christ; 19whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. 820For our conversation [citizenship 21] is in heaven; from whence also we look for the [a] Saviour the Lord Jesus Christ; who shall [will] change [transform] our vile body [the body of our humiliation], that it may be fashioned like9 unto his glorious body [the body of his glory], according to the working whereby he is able even [also] to subdue all Php_4:1 things unto himself.10 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

EXEGETICAL AND CRITICAL

Php_3:17. Brethren, become imitators of me, συμμιμηταί μου γίνεσθε, ἀδελφοί. 1Co_4:16 : μιμηταί μου γίνεσθε. They are to look to the Apostle, to follow him, with him to act on the principle of following the light which they have (τῷ αὐτῷ στοιχεῖν, Php_3:16). This result is not achieved at once, but by degrees (hence γίνεσθε, ‘become’). The συν refers to the Apostle’s associates, as is evident from what immediately follows (Theophylact: συγκολλᾷ αὐτοὺς τοῖς καλῶς περιπατοῦσιν). [The “associates” are those whom the Apostle would have the Philippians to imitate, together with himself (τύπον ἡμᾶς); and the import of συν more naturally is=‘be ye all a company of imitators’ (Ellicott).—H]. Hence it is not: una cum Paulo (Bengel), omnes uno consensu et una mente (Calvin), or superfluous (Heinrichs). Brethren, ἀδελφοί, indicates the fervor of the appeal.—And mark them who walk so, (καὶ σκοπεῖτε τοὺς οὕτως περιπατοῦντες) associates others with Paul, who are models for the church, since they walk as he does.—As ye have us for an ensample (καθὼς ἐχετε τύπον ἡμᾶς) embraces Paul and those who walk like him. Ἡμᾶς is thus neither Paul alone, especially as it stands after μου, while besides, we should have in that case ἐχουσιν, instead of ἔχετε, nor Paul and Timothy (Schenkel), nor Paul and all approved Christians (Matthies), nor ut ego meique socii (Van Hengel). The singular (τύπον) is found not only where one is spoken of (1Ti_4:12; Tit_2:7), but also in regard to a plurality (1Th_1:7; 2Th_3:9). In 1Pe_5:3 τύποι occurs where several are meant. The singular here indicates that they all present the same image, belong to the same category. In καθώς lies unquestionably an argumentative force=‘in the measure’ (Meyer).

Php_3:18. The Apostle confirms his exhortation by two contrasts (Php_3:18-21).—For many walk (πολλοὶ γὰρ περιπατοῦσιν), since there are many wicked persons who strive to lead others astray, consider us, not them. [They should heed his expostulations the more because there were so many (πολλοί) whom they could not safely imitate. “The persons here meant are not the Judaizing teachers, but the anti-Roman reactionists. This view is borne out by the parallel expression, Rom_16:18 : τῷ κυρίῳ ἡμῶν Χριστῳ οὐ δουλευουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, where the same persons seem to be intended; for they are described as creating divisions and offences (Rom_3:17), as holding plausible language (Rom_3:18), as professing to be wise beyond others (Rom_3:19), and yet not innocent in their wisdom: this last reproach being implied in the words θέλω δὲ ἡμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν. They appear therefore to belong to the same party to which the passages Rom_6:1-23; Rom_14:1 to Rom_15:6, of that epistle are chiefly addressed. For the profession of “wisdom” in these faithless disciples of St. Paul, see 1Co_1:17 sqq.; 1Co_4:18 sqq.; 1Co_8:1 sqq.; 1Co_10:15” (Lightfoot). See the remarks on Php_3:18.—H]. Περιπατεῖν is not neutral here as in 1Pe_5:8, circulantur (Heinrichs), ‘go about’ (Meyer). It could not stand absolutely after οὕτως περιπατοῦντες. Paul wishes to describe more closely the moral walk of those in question, but he is led away from the adverbial construction by the first relative clause, and proceeds in relative clauses to speak of the end, motive, and character of this walk. Hence neither κακῶς (Œcumen.) nor longe aliter (Grotius), is to be supplied, nor is the concluding limitation (οἱ τὰ ἐπίγεια φρονοῦντες) to be joined with the verb to relieve the difficulty (Calvin); nor are we to assume that since περιπατοῦσιν in itself needs no qualifying term, the sentence proceeds with entire correctness with the subjoined limitations of the subject (Meyer). Those, whose example the Philippians should shun (πολλοί) are according to the entire description members of the church, not false teachers, as in Php_3:2; at the most they are those who, led astray by such teachers, have become in turn corrupters of others.—Of whom I told you often, but now tell you even weeping, (οὓς πολλάκις ἕλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω.) [The imperf. shows the habit=“was accustomed to speak of.” This is an instance of Paul’s repeating in his letter what he had said in person when he was among the Philippians. See the remarks on Php_3:1. The Apostle in this passage, refers evidently to his former warnings, when he was at Philippi.—H]. To understand the remark of passages in the letter itself (Php_3:2; Php_1:15), is untenable; for these here are different persons from those referred to in the passages mentioned. To πολλοί corresponds πολλάκις. Why he now weeping repeats that which he had formerly said without tears, is well explained by Chrysostom, ὅτι ἐπέτεινε τὸ κακόν. [The evil in the meantime had become more serious.—H]. He writes with deeper emotion, with streaming eyes.—That they are the enemies of the cross of Christ (τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ) we are to join with οὓς έλεγον. [On this construction see Winer’s Gram., p. 530.—H]. Paul thus designates those to whom the cross is an offence or foolishness; formerly they may have been Jews or heathen, but now they are Christians, who wish to know nothing of the “fellowship of Christ’s sufferings,” (κοινωνία τῶν παθημάτων Χριστοῦ, Php_3:10), to whom the ‘sufferings of Christ’ (παθήματα τοῦ Χριστοῦ, 2Co_1:5) are offensive, who are not willing to suffer with Him, (συμπάσχειν, Rom_8:17), nor allow the world to be crucified to them and themselves to the world (Gal_6:14), nor crucify their flesh together with its lusts and desires (Gal_5:24). The Apostle is speaking of immorality of life, ethical errors, while Php_3:19 (ω̇͂ν ὁ θεὀς ἡ κοιλία) indicates an Epicurean, careless life (ἐν ἀνέσει ζῶντες καὶ τρυφῇ, Chrysostom). No reference is made to their doctrine of the cross (Theodoret); or even to theoretical errors, or intellectual misconceptions. The reference is not to those who are not Christians (Rilliet) or hostes evangelii (Calvin).

Php_3:19. Whose end is destruction (ω̇͂ν τὸ τέλος ἀπολεία) is first mentioned. Hoc ponitur ante alia, quo majore cum horrore hsæ legantur; in fine videbitur. Finis, ad quem cujusvis rationes tendunt, ostendit sane, quæ sit ejus conditio (Bengel). Ἀπωλεία, the opposite of σωτηρία (Php_1:26) is passive. Bengel incorrectly regards salvator as the equivalent term, and Heinrichs takes the meaning to be: their end is to destroy Christianity. The end is described by τὸ τέλος (2Co_11:12-15) as their own peculiar, appointed end.—Whose God is their belly, (ω̇͂ν ὁ θεὸς ἡ κοιλία). The belly is termed their God, as being their highest concern, the master whom they serve (Rom_16:18). Κοιλία from κοῖλος, cavus, is venter (Mat_15:17; Mar_7:19; Luk_15:16) uterus (Luk_1:41; Luk_1:44; Luk_2:21; Joh_3:4; Mat_19:12), and also intirma hominis (Joh_7:38). It embraces here the organs of sensual desire and of gluttony, not excluding licentiousness, nor referring exclusively to it: so that this passage comprehends more than 1Co_15:32.—And whose glory is in their shame (καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν). Καί takes the place of ω̇͂ν. Ἡ δόξα signifies the honor and glory which belong peculiarly to them; that which they conceive to be glory, but which is actually and truly their shame, and will in the end prove to be such. Bengel well remarks: Deus et gloria ponuntur ut parallela. Sic venter et pudor sunt affinia. Id colunt isti, cujus ipsos maxime pudere debebat et suo tempore pudebit misere. But there is no reference to circumcision, the genitals (Bengel, et al.) It is not intimated that they have perverted Christian truth to palliate their moral laxity (Wiesinger).—Who mind earthly things. The individualizing article οἱ introduces the comprehensive characteristic: τὰ ἐπίγεια φρονοῦντες. The nominative is the logical subject (Meyer), and it is not vocative (Winer’s Gram., p. 183).

Php_3:20. For our citizenship is in heaven (ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπόρχει). The confirmatory sentence (γάρ) points back like Php_3:18-19, to Php_3:17, and states why the Philippians should look to Paul and to those who walk as he does (ἡμῶν as in Php_3:17 ἡμᾶς). [Their souls are mundane and grovelling. They have no fellowship with us; for we are citizens of a heavenly commonwealth. The emphatic position of ἡμῶν contrasts the false adherents of St. Paul with the true (Lightfoot). On the state of the text see the notes.—H.] Πολίτευμα, found only here, in the N. T., denotes according to its termination and its derivation (from πολιτεύεσθαι Php_1:27) citizenship, commonwealth, the rank and rights of a citizen. Comp. πολιτείαν ταύτην ἐκτησάμην, Act_22:28. True Christians have nothing to do with an earthly possession and existence simply, but are citizens of the heavenly (ἐν οὐρανοῖς) Jerusalem (Gal_4:26; Rom_5:2; Rom_8:24; 2Th_2:8; Heb_12:22-23) even here. We are not to join ὑπάρχει with ἐν οὐρανοῖς, as if the citizenship did not exist here at all, but to regard ἐν οὐρανοῖς as descriptive of the character of the πολίτευμα rather than the place. Hence this sentence does not confirm the conclusion of Php_3:19 (Winer’s Gram. p. 453, Meyer, et al.); for it is not pertinent to say ‘for this very reason I warn you against them,’ since he does not warn but exhorts them. It does not confirm καθὼς ἔχετε τύπον ἡμᾶς (Wiesinger), but συμμιμηταί μου γίνεσθε καὶ σκοπεῖτε τοὺς οὕτως περιπατοῦντες (Php_3:17). Nor does it present the higher glory of the true Christian as the cause of his deep sorrow over the misconduct of the enemies of the cross (Schenkel), since καὶ κλαίων is too subordinate a remark. Again, πολίτευμα is not άναστροφή, walk, (Luther) nor does it refer to the Messiah’s kingdom which has not yet appeared (Meyer), for it exists already even upon earth, and only waits for its completion.—From whence also we look for a Saviour, the Lord Jesus Christ. Ἐξ οὗ, an adverbial expression, equivalent to unde (Vulg., Winer’s Gram., p. 141 sq.) refers to ἐν οὐρανοῖς, not to πολίτευμα (Bengel); but is not equivalent to ex quo (Erasmus), nor even to ἐκ ω̇͂ν (Matthies). Καί before σωτῆρα indicates that He is looked for (άπεκδεχόμεθα, an awaiting, ad finem usque, perseveranter exspectare, Rom_8:19; Rom_8:23; Rom_8:25; 1Co_1:7; Gal_5:5) not merely as κύριος in their πολίτευμα, in contrast with the θεός of the enemies of the cross, but also as a Saviour, in contrast with their ‘destruction’ (ἀπώλεια). Comp. Luk_18:7-8; Luk_21:28. Καί points neither to a relation corresponding to what has been said of their citizenship (Meyer), nor to ‘conduct’ (Wiesinger), which does not agree with ἀπεκδεχόμεθα.

Php_3:21. Who will transform the body of our humiliation (ὃς μετασχηματίσει τὸ σῶμα τῆς τατεινώσεως ἡμῶν) explains how the Lord will manifest Himself as σωτήρ. The reference is to a future transformation which relates to the σχῆμα or fashion of the body (Php_2:8; 2Co_11:13-14; 1Co_4:6); and not to its identity. Hence Paul does not speak of the body alone as the object of the change (τὸ σῶμα) but adds the genitive of characterization (Winer’s Gram., p. 187 sq.), namely, τῆς ταπεινώσεως, as in Col_1:22 : σῶμα τῆς σαρκός; Rom_6:8; τῆς ἁμαρτίας; Rom_7:24; τοῦ θανάτου τούτου. Chrysostom well observes: πολλὰ πάσχει νῦν τὸ σῶμα, δεσμεῖται, μαστίζεται, μνρία πάσχει δεινά. But we must also include here the carnal, the sinful in man’s nature; for it is that especially which makes up the τατείνωσις ἡμῶν. Not merely the body, but we ourselves (note the ἡμῶν) suffer these things, which constitute this humiliation, that cleaves to the body. The object or result of the transformation is now stated,—That it may be fashioned like unto the body of his glory, σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. The breviloquence (or adj., instead of a sentence) is like 1Th_3:13; Mat_12:13. See Winer’s Gram., p. 624 sq. Out of this arose the variation noted in the critical remarks. The body is now no longer σῶμα τῆς ταπεινώσεως, but has become σῶμα τῆς δόξης, and as that was ours (ἡμῶν) so this is his (αὐτοῦ). The body comes forth from our present humiliation, and becomes a participant in the glory of Him who has transformed it. This is to be effected by the change which makes it like, conformed to, the body of His glory; hence through a transformation into His image (Rom_8:29), which begins even here (2Co_3:18 : μεταμορφούμεθα). [The body is that which exhibits His glory not merely because He has it in His glorified state, but because His glory in that state so pre-eminently appears in the spiritual body with which He is there clothed, and which stands forth as the type of the spiritual body into which every one of His true followers will be transformed.—H.] Hölemann joins ἡμῶν with σῶμα, αὐτοῦ with σώματι. Hammond explains σῶμα as the church; Luther supposes only the weakness and frailty of the body to be meant, Meyer, the change which first begins at the time of Christ’s second advent. All of these views are more or less faulty. He has the power necessary to produce such a transformation.—According to the working whereby he is able also to subdue all things unto himself. On κατἀ τὴν ἐνέργειαν, see Eph_1:19, where τοῦ κράτους τῆς ἴσχυος αὐτοῦ is added, while here we have τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα. Since all things are and must be subject to Him, He can also (καί) transform the (body μετασχηματίζειν); for the καί connects that verb with ὑποτάξαι. It is an argumentum a majori (ὑποτάξαι αὐτῳ τὰ πάντα) ad minus (μετασχηματίζειν). Comp. 1Co_15:25-28; 1Co_15:56-57. It is incorrect for Hölemann to connect δίνασθαι and ὑποτάξαι by καί, as if Paul would say that He is able to do all things and subject all things to Himself. [Τὰ πάντα is stronger with the article: not only this, but all the things together which require infinite power (comp. Php_3:8).—H.]

Php_4:1. Therefore (ὥστε) introduces the conclusion, as in Php_2:12. The section extends from Php_3:1 to Php_4:1, not merely from Php_3:17 to Php_3:21 (Meyer); for στήκετε ἐν κυρίῳ points back to χαίρετε ἐν κυρίῳ. [So extended a reference of ὥστε is uncommon and not necessary here. In view of the glorious destiny which awaits those whose citizenship is above, they should persevere and not frustrate such a hope (Php_4:20-21). Comp. 1Co_15:58.—H.]—My brethren dearly beloved and longed for, my joy and crown, is an expression of his love and recognition of them. Ἀδελφοί μου indicates the relation of fellow-believers with respect to the personal fellowship, which not only renders the Philippians an object of special love (ἀγαπητοί), but also of earnest longing (καί ἐπιπόθητοι; comp. Php_1:8). [The Apostle’s separation from them was so painful because his affection for them was so strong.—H.] Χαρά marks the personal, στέφανός μου the official relation: they are the joy of his heart and the honor of his office (Schenkel). The first expression refers to the present, the second reaches onward into the future. [The στέφανος among the Greeks was the emblem of victory, and not of regal power or dignity, which was denoted by διάδημα. On this distinction see Smith’s Dictionary of the Bible, vol. i. p. 597 (Amer. ed.) Hence “his converts will be his wreath of victory;” for it will appear that he “did not run in vain,” (Php_2:26), and he will receive the successful athlete’s reward. Comp. 1Co_9:25 (Lightfoot).—H.]—So stand fast in the Lord (οὕτως στήκετε ἐν κυριῳ); i.e., as I and those who walk with me stand (Php_3:17) and as I have exhorted you (Php_3:1 sq.) Comp. Php_1:27. Bengel, incorrectly, ita, ut statis, state [which disagrees with Php_2:17.—H.].—Beloved (ἀγαπητοί) thus repeated shows his ardent affection for them.

DOCTRINAL AND ETHICAL

1. The instinct of imitation gives force to the power of example; and the Apostle here does not present merely his own apostolic character, but joins with himself those who walk with him.—Sympathy and community of feeling render specially effective an example which embodies ethical views and principles. Hence precisely in the section where the citizenship of Christians in heaven is brought forward, this appeal is specially appropriate. Manifold as may be the forms of life in individuals, they are yet features of one image; they harmonize with each other, are not discordant; the many reflect one type (τυπός). The power and frequency of evil example (1Co_15:33) make it the more necessary to regard the Apostle’s exhortation.

2. Enmity to the cross of Christ, which takes offence at Christ’s form as a sufferer, and His path of suffering wherein His followers ought to walk, has its ground not exclusively indeed, but to a great extent, in a sensual character, subject to the lust of the world, by which many are governed even in the church. From an occasional, easy, and subtle service of the senses it may come to be uninterrupted and overbearing. Gentleness towards the natural man is cruelty towards the spiritual. Forbearance towards sensual desire ends in the loss of eternal glory, and that which passes current under the forms of conventional propriety, is in truth often a shame and disgrace.

3. The stand-point in the Christian life which fixes the eye on the future, the familiarity with God which maintains a close connection with the church, militant on earth but triumphant in heaven, and does not suffer the child of God to forget his eternal inheritance, affords the surest protection against evil example, and gives to good example its strongest attractive power.

4. [Neander:—The earthly mind Paul would say (Php_4:19-21) must be far from us, who are Christians; ‘for our conversation,’ (more correctly ‘citizenship’) is in heaven.’ His meaning is, that Christians, as to their life, their walk, belong even now to heaven; in the whole direction of their life existing there already.—This he deduces from their relation to Christ, their fellowship with Him to whom they are inseparably united, so that where He is there are they also. While here, they are sustained by the consciousness that Christ now lives in heaven, manifested to believers, though hidden from the world. Thither is their gaze directed, as their longings rise towards a Saviour, who will come again from thence to make them wholly like Himself, to fashion them wholly after His own glorious pattern, to transform them wholly into the heavenly. Hence Paul says: “From whence also we look for the Saviour, the Lord Jesus Christ; who shall change the body of our humiliation, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” There is not presented here a resurrection, as a restoration merely of the same earthly body in the same earthly form; but, on the contrary, a glorious transformation, proceeding from the divine, the all-subduing power of Christ; so that believers, free from all the defects of the earthly existence, released from all its barriers, may reflect the full image of the heavenly Christ in their whole glorified personality, in the soul pervaded by the divine life and its now perfectly assimilated glorified organ.—H.]

5. [Chr. Wordsworth:—Christ, at His own transfiguration, gave a pledge and glimpse of the future glorious transformation of the risen body, and thus prepared the apostles to suffer with Him on earth, in order that they may be glorified forever with Him, in body and soul, in heaven (N. T. Commentary, vol. 2. p. 357).—H.]

HOMILETICAL AND PRACTICAL

In lack of faith is found the cause of lack of joy.—There is no true renewal without humbly going to the cross of Christ. The bodies of many who profess to be renewed, are temples of the god of the belly and of his servants to whom Christ’s cross is so entirely an offence, that they are even its enemies.—He who does not see the Easter sun rising behind the cross on Golgotha is no true Christian, does not cling fast to the good example of the apostles, and the faithful in the church, and becomes himself an evil example which may frighten away and even destroy others.

Starke:—Not all who point out the way to heaven will themselves be received into it. Many helped to build the ark of Noah who did not enter it.—Thou rejoicest when thou canst lay off an old garment and put on a new one: why art thou troubled because thy body shall experience corruption? By this means it lays aside not only what is worthless but attains to a glorious transformation (Php_3:21).

Rieger:—Our house, home, city, and fatherland where we belong, the seeking and hoping for which govern all our thoughts, are not mere fancies to be grasped only by the imagination, but exist in heaven; God has prepared them there; and faith in His word affords us a complete representation of them.

Gerlach:—Every one who is not redeemed by Christ’s cross from sin and from the present evil world, serves his flesh and minds earthly things, though his imagination take ever so exalted flights, though he be a philosopher, or a slave to grovelling lusts.—No Christian can find perfect rest until even the last trace of sin is overcome and destroyed: hence his life upon earth is a life of waiting and longing.

Schleiermacher:—If a man still values and seeks sensual good he is then an enemy of the cross of Christ. If he has earthly honor in view, and desires to distinguish himself before the world, he is then an enemy of the shame of Christ which accompanied His sufferings.—Eternal life is not to be thought of apart from a man’s reconciliation with himself and with Christ, who has left peace as His most beautiful legacy to His followers.

Heubner:—They who will not recognize the crucified Redeemer as their only righteousness, who are proud of their legal virtue, are as much enemies of the cross of Christ as those who from a fleshly mind will not follow the crucified Redeemer, nor crucify their flesh together with its lusts and desires.—Pride and the lust of the world can make a man an enemy of the cross of Christ.—The holiest thing may become an offence to a corrupt heart, and excite violent opposition.—Even evil examples must be salutary to the Christian, because they deter him from evil: they present it to him in all its fearfulness and render him anxious for himself.—The man who opposes the cross of Christ, labors for his own ruin.—That which is honorable with God, the worldly man does not understand at all.—The present body disturbs the heavenly life; and hence this body is to be glorified. The future body will promote, facilitate the spiritual life. We are to attain to a complete likeness to Christ, even the body is to become like His; but as the condition of this the soul here must first resemble His soul. The power of Christ extends to the new creation of our bodies and of the world.—-Though difficult, the Christian may guard himself against the destructive influence of evil examples. 1) He has no lack of good examples around him; 2) He sees the fearfulness of evil examples; 3) He has a heavenly calling.—There is a Christian use of bad examples as well as good.

Passavant:—This is the three-fold divine working of the one Redeemer; He has redeemed His people from the curse of sin through His blood; He redeems them more and more by His Holy Spirit from the power of sin, and He will finally redeem them from all misery and all oppression in this evil, godless world, and bring them to His heavenly kingdom.

[Neander:—Each one is required to apply to his own life the measure of spiritual discernment bestowed upon him (Php_3:16).—All progressive revelation of the Spirit, all new light of which man is made partaker, presupposes a faithful application of what has previously been given (Php_3:15).—If each one were careful to put in practice with strict fidelity his own measure of Christian knowledge, without contending with others about matters wherein they differ from himself, how many schisms might have been avoided in the church, how many differences might for its interest have been, overcome and adjusted!—H.]

Footnotes:

[8]Php_3:20. [The γάρ here has the support of all the oldest manuscripts, though the passage is cited by many early writers, as if δέ was the connective.—H].

[9]Php_3:21. Before σύμμορφον some codices insert εἰς τὸ γενέσθαι αὐτό manifestly an interpretation.

[10]Ibid. א A B et al. have αὐτῷ. A few copies read ἑαυτῷ [adopted in the received text.—H].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Philippians

WARNINGS AND HOPES

Php 3:17-21 {R.V.}.

There is a remarkable contrast in tone between the sad warnings which begin this section and the glowing hopes with which it closes, and that contrast is made the more striking when we notice that the Apostle binds the gloom of the one and the radiance of the other by ‘For,’ which makes the latter the cause of the former.

The exhortation in which the Apostle begins by proposing himself as an example sounds strange on any lips, and, most of all, on his, but we have to note that the points in which he sets himself up as a pattern are obviously those on which he touched in the preceding outpouring of his heart, and which he has already commended to the Philippians in pleading with them to be ‘thus minded.’ What he desires them to copy is his self-distrust, his willingness to sacrifice all things to win Christ, his clear sense of his own shortcomings, and his eager straining towards as yet unreached perfection. His humility is not disproved by such words, but what is remarkable in them is the clear consciousness of the main direction and set of his life. We may well hesitate to take them for ours, but every Christian man and woman ought to be able to say this much. If we cannot in some degree declare that we are so walking, we have need to look to our foundations. Such words are really in sharp contrast to those in which Jesus is held forth as an example. Notice, too, how quickly he passes to associate others with him, and to merge the ‘Me’ into ‘Us.’ We need not ask who his companions were, since Timothy is associated with him at the beginning of the letter.

The exhortation is enforced by pointing to others who had gone far astray, and of whom he had warned the Philippians often, possibly by letter. Who these unworthy disciples were remains obscure. They were clearly not the Judaisers branded in verse 2, who were teachers seeking to draw away the Philippians, while these others seem to have been ‘enemies of the Cross of Christ,’ not by open hostility nor by theoretical errors, but by practical worldliness, and that in these ways; they make sense their God, they are proud of what is really their disgrace, namely, they are shaking off the restraints of morality; and, most black though it may seem least so, they ‘mind earthly things’ on which thought, feeling, and interest are concentrated. Let us lay to heart the lesson that such direction of the current of a life to the things of earth makes men ‘enemies of the Cross of Christ,’ whatever their professions, and will surely make their end perdition, whatever their apparent prosperity. Paul’s life seemed loss and was gain; these men’s lives seemed gain and was loss.

From this dark picture charged with gloom, and in one corner showing white waves breaking far out against an inky sky, and a vessel with torn sails driving on the rocks, the Apostle turns with relief to the brighter words in which he sets forth the true affinities and hopes of a Christian. They all stand or fall with the belief in the Resurrection of Christ and His present life in His glorified corporeal manhood.

I. Our true metropolis.

The Revised Version puts in the margin as an alternative rendering for ‘citizenship’ commonwealth, and there appears to be a renewed allusion here to the fact already noted that Philippi was a ‘colony,’ and that its inhabitants were Roman citizens. Paul uses a very emphatic word for ‘is’ here which it is difficult to reproduce in English, but which suggests essential reality.

The reason why that heavenly citizenship is ours in no mere play of the imagination but in most solid substance, is because He is there for whom we look. Where Christ is, is our Mother-country, our Fatherland, according to His own promise, ‘I go to prepare a place for you.’ His being there draws our thoughts and sets our affections on Heaven.

II. The colonists looking for the King.

The Emperors sometimes made a tour of the provinces. Paul here thinks of Christians as waiting for their Emperor to come across the seas to this outlying corner of His dominions. The whole grand name is given here, all the royal titles to express solemnity and dignity, and the character in which we look for Him is that of Saviour. We still need salvation, and though in one sense it is past, in another it will not be ours until He comes the second time without sin unto salvation. The eagerness of the waiting which should characterise the expectant citizens is wonderfully described by the Apostle’s expression for it, which literally means to look away out--with emphasis on both prepositions--like a sentry on the walls of a besieged city whose eyes are ever fixed on the pass amongst the hills through which the relieving forces are to come.

It may be said that Paul is here expressing an expectation which was disappointed. No doubt the early Church looked for the speedy return of our Lord and were mistaken. We are distinctly told that in that point there was no revelation of the future, and no doubt they, like the prophets of old, ‘searched what manner of time the spirit of Christ which was in them did signify.’ In this very letter Paul speaks of death as very probable for himself, so that he had precisely the same double attitude which has been the Church’s ever since, in that he looked for Christ’s coming as possible in his own time, and yet anticipated the other alternative. It is difficult, no doubt, to cherish the vivid anticipation of any future event, and not to have any certainty as to its date. But if we are sure that a given event will come sometime and do not know when it may come, surely the wise man is he who thinks to himself it may come any time, and not he who treats it as if it would come at no time. The two possible alternatives which Paul had before him have in common the same certainty as to the fact and uncertainty as to the date, and Paul had them both before his mind with the same vivid anticipation.

The practical effect of this hope of the returning Lord on our ‘walk’ will be all to bring it nearer Paul’s. It will not suffer us to make sense our God, nor to fix our affections on things above; it will stimulate all energies in pressing towards the goal, and will turn away our eyes from the trivialities and transiencies that press upon us, away out toward the distance where ‘far off His coming shone.’

III. The Christian sharing in Christ’s glory.

The same precise distinction between ‘fashion’ and ‘form,’ which we have had occasion to notice in Chapter II., recurs here. The ‘fashion’ of the body of our humiliation is external and transient; the ‘form’ of the body of His glory to which we are to be assimilated consists of essential characteristics or properties, and may be regarded as being almost synonymous with ‘Nature.’ Observing the distinction which the Apostle draws by the use of these two words, and remembering their force in the former instance of their occurrence, we shall not fail to give force to the representation that in the Resurrection the fleeting fashion of the bodily frame will be altered, and the glorified bodies of the saints made participant of the essential qualities of His.

We further note that there is no trace of false asceticism or of gnostic contempt for the body in its designation as ‘of our humiliation.’ Its weaknesses, its limitations, its necessities, its corruption and its death, sufficiently manifest our lowliness, while, on the other hand, the body in which Christ’s glory is manifested, and which is the instrument for His glory, is presented in fullest contrast to it.

The great truth of Christ’s continual glorified manhood is the first which we draw from these words. The story of our Lord’s Resurrection suggests indeed that He brought the same body from the tomb as loving hands had laid there. The invitation to Thomas to thrust his hands into the prints of the nails, the similar invitation to the assembled disciples, and His partaking of food in their presence, seemed to forbid the idea of His rising changed. Nor can we suppose that the body of His glory would be congruous with His presence on earth. But we have to think of His ascension as gradual, and of Himself as ‘changed by still degrees’ as He ascended, and so as returned to where the ‘glory which He had with the Father before the world was,’ as the Shechinah cloud received Him out of the sight of the gazers below. If this be the true reading of His last moments on earth, He united in His own experience both the ways of leaving it which His followers experience--the way of sleep which is death, and the way of ‘being changed.’

But at whatever point the change came, He now wears, and for ever will wear, the body of a man. That is the dominant fact on which is built the Christian belief in a future life, and which gives to that belief all its solidity and force, and separates it from vague dreams of immortality which are but a wish tremblingly turned into a hope, or a dread shudderingly turned into an expectation. The man Christ Jesus is the pattern and realised ideal of human life on earth, the revelation of the divine life through a human life, and in His glorified humanity is no less the pattern and realised ideal of what human nature may become. The present state of the departed is incomplete in that they have not a body by which they can act on, and be acted on by, an external universe. We cannot indeed suppose them lapped in age-long unconsciousness, and it may be that the ‘dead in Christ’ are through Him brought into some knowledge of externals, but for the full-summed perfection of their being, the souls under the altar have to wait for the resurrection of the body. If resurrection is needful for completion of manhood, then completed manhood must necessarily be set in a locality, and the glorified manhood of Jesus must also now be in a place. To think thus of it and of Him is not to vulgarise the Christian conception of Heaven, but to give it a definiteness and force which it sorely lacks in popular thinking. Nor is the continual manhood of our Lord less precious in its influence in helping our familiar approach to Him. It tells us that He is still and for ever the same as when on earth, glad to welcome all who came and to help and heal all who need Him. It is one of ourselves who ‘sitteth at the right hand of God.’ His manhood brings Him memories which bind Him to us sorrowing and struggling, and His glory clothes Him with power to meet all our needs, to stanch all our wounds, to satisfy all our desires.

Our text leads us to think of the wondrous transformation into Christ’s likeness. We know not what are the differences between the body of our humiliation and the body of His glory, but we must not be led away by the word Resurrection to fall into the mistake of supposing that in death we ‘sow that body which shall be.’ Paul’s great chapter in I. Corinthians should have destroyed that error for ever, and it is a singular instance of the persistency of the most unsupported mistakes that there are still thousands of people who in spite of all that they know of what befalls our mortal bodies, and of how their parts pass into other forms, still hold by that crude idea. We have no material by which to construct any, even the vaguest, outline of that body that shall be. We can only run out the contrasts as suggested by Paul in 1st Corinthians, and let the dazzling greatness of the positive thought which he gives in the text lift our expectations. Weakness will become power, corruption incorruption, liability to death immortality, dishonour glory, and the frame which belonged and corresponded to ‘that which was natural,’ shall be transformed into a body which is the organ of that which is spiritual. These things tell us little, but they may be all fused into the great light of likeness to the body of His glory; and though that tells us even less, it feeds hope more and satisfies our hearts even whilst it does not feed our curiosity. We may well be contented to acknowledge that ‘it doth not yet appear what we shall be,’ when we can go on to say, ‘We know that when He shall appear we shall be like Him.’ It is enough for the disciple that he be as his Master.

But we must not forget that the Apostle regards even this overwhelming change as but part of a mightier process, even the universal subjection of all things unto Christ Himself. The Emperor reduces the whole world to subjection, and the glorifying of the body as the climax of the universal subjugation represents it as the end of the process of assimilation begun in this mortal life. There is no possibility of a resurrection unto life unless that life has been begun before death. That ultimate glorious body is needed to bring men into correspondence with the external universe. As is the locality so is the body. Flesh and blood cannot inherit the Kingdom of God. This whole series of thoughts makes our glorious resurrection the result not of death, but of Christ’s living power on His people. It is only in the measure in which He lives in us and we in Him, and are partaking by daily participation in the power of His Resurrection, that we shall be made subjects of the working whereby He is able even to subject all things unto Himself, and finally be conformed to the body of His glory.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

3:17 pattern your lives after mine: Paul’s serious pursuit of Christ and the life to which God had called him (3:7-14; 4:9; 1 Cor 4:6, 16-17; 11:1; 2 Thes 3:7-9) contrasts markedly with that of the enemies of Christ who are described next (Phil 3:18-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 3:17. Συμμιμηταὶ, imitators [followers] together with) Paul himself was an imitator [follower] of Christ; the Philippians, therefore, were to be imitators [followers] together with him.—σκοπεῖτε, regard [mark]) with unanimity.—οὕτως, so) The inferior examples of friends of the Cross of Christ ought to be tried by the standard of those that are superior and nearer to perfection.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_3:17. In carrying out this command they are to follow his example, which he has previously held up to their view, especially from Php_3:12 onwards.

συμμιμηταί] co-imitators, is a word not elsewhere preserved. Comp., however, συμμιμούμενοι, Plat. Polit. p. 274 D. σύν is neither superfluous (Heinrichs, comp. Hofmann), nor does it refer to the imitation of Christ in common with the apostle (Bengel, Ewald),a reference which cannot be derived from the remote Php_1:30 to Php_2:8, and which would be expressed somewhat as in 1Co_11:1; 1Th_1:6. Neither does it refer to the obligation of his readers collectively to imitate him (Beza, Grotius, and others, including Matthies, Hoelemann, van Hengel, de Wette), so that omnes uno consensu et una mente (Calvin) would be meant; but it means, as is required by the context that follows: una cum aliis, qui me imitantur (Estius; comp. Erasmus, Annot., Vatablus, Cornelius a Lapide, Wiesinger, Weiss, Ellicott, and others). Theophylact aptly remarks: συγκολλᾷ αὐτοὺς τοῖς καλῶς περιπατοῦσι, whereby the weight of the exhortation is strengthened.

σκοπεῖτε] direct your view to those who, etc., namely, in order to become imitators of me in like manner as they are. Other Christians, not Philippians, are meant, just as Php_3:18 also applies to those of other places.

καθώς] does not correspond to the οὕτω, as most expositors think, but is the argumentative as (see on Php_1:7), by which the two previous requirements, συμμιμηταί κ.τ.λ. and σκοπεῖτε κ.τ.λ., are established: in measure as ye have us for an example. This interpretation (which Wiesinger and Weiss adopt) is, notwithstanding the subtle distinction of thought which Hofmann suggests, required both by the second person ἔχετε (not ἔχουσι) and by the plural ἡμᾶς (not ἐμέ). This ἡμᾶς refers not to the apostle alone (so many, and still de Wette; but in this case, as before, the singular would have been used), nor yet generally to the apostle and his companions (van Hengel, Baumgarten-Crusius, Lightfoot), especially Timothy (Hofmann), or to all tried Christians (Matthies); but to him and those οὕτω (in this manner, imitative of me) περιπατοῦντας. This view is not at variance with τύπον in the singular (de Wette); for the several τύποι of individuals are conceived collectively as τύπος. Comp. 1Th_1:7 (Lachmann, Lünemann); see also 2Th_3:9; comp. generally, Bernhardy, p. 58 f.; Kühner, II. 1, p. 12 f. This predicative τύπον, which is therefore placed before ἡμᾶς, is emphatic.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 3:17-19 . A SOLEMN WARNING AGAINST THE EARTHLY, SENSUAL MIND.

Phi 3:17 . συμμιμ . The compound is significant. Uno consensu et una mente (Calv.). This emphasis on their unity justifies the interpretation of τῷ αὐτῷ favoured above. Paul is compelled to make his own example a norm of the new life. It was not as in Judaism where the Law lay ready to hand as a fixed standard. There was, as yet, no tradition of the Christian life. σκοπεῖτε . A keen, close scrutiny. Cf. Rom 16:17 (but there = “mark so as to avoid”). οὕτω probably points back to μου . It seems more natural to give καθώς its common argumentative force, “even as”. τύπον = (1) “stamp” of a die, (2) “copy, figure,” as the stamp bears a figure on the face of the die, (3) “mould, pattern,” by transference from the effect to the cause. Wetst. quotes Diod. Sic, Ex. (?), τὸν ἑαυτοῦ βίον εἰς καλῶν ἐπιτηδευμάτων μίμησιν ἀρχέτυπον τιθέναι . See also Radford, Expositor , v., 6, p. 380 ff.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

followers--Greek, "imitators together."

of me--as I am an imitator of Christ (Co1 11:1): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Phi 2:22; Eph 5:1).

mark--for imitation.

which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. Brethren, be followers - of me] In the things of Christ let me be your line, and my writings preaching, and conduct, your rule.

And mark them] σκοπειτε. Still alluding to the line in the stadium, keep your eye steadily fixed on those who walk-live, as ye have us-myself, Timothy, and Epaphroditus, for an ensample.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17 Mark them By this expression he means, that it is all one to him what persons they single out for themselves for imitation, provided they conform themselves to that purity of which he was a pattern. By this means all suspicion of ambition is taken away, for the man that is devoted to his own interests wishes to have no rival. At the same time he warns them that all are not to be imitated indiscriminately, as he afterwards explains more fully.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Followers together of me.—The word is peculiar. It signifies unite in following me. In accordance with the genius of the whole Epistle, St. Paul offers his example as a help not only to rectitude but to unity. For the simple phrase “followers of me,” see 1Co_4:16; 1Co_11:1; 1Th_1:6; 2Th_3:9. In 1Co_11:1, a passage dealing with the right restraints of Christian liberty, we have the ground on which the exhortation is based, “Be ye followers of me, even as I also am of Christ.” In that consciousness, knowing the peculiar power of example, both for teaching and for encouragement, St. Paul will not allow even humility to prevent his bringing it to bear upon them. Yet even then we note how gladly he escapes from “followers of me” to the “having us for an example.”

(17-21) In these verses St. Paul turns from the party of Pharisaic perfection to the opposite party of Antinomian profligacy, claiming, no doubt, to walk in the way of Christian liberty which he preached. The co-existence of these two parties was, it may be remarked, a feature of the Gnosticism already beginning to show itself in the Church. He deals with this perversion of liberty into licentiousness in exactly the same spirit as in Romans 6, but with greater brevity; with less of argument and more of grave condemnation. It stands, indeed, he says, self-condemned, by the very fact of our present citizenship in heaven, and our growth towards the future perfection of likeness to Christ in glory.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17–21. Application of the thought of progress: warning against antinomian distortion of the truth of grace: the coming glory of the body, a motive to holy purity

17. Brethren] A renewed earnest address, introducing a special message. See above, Php_3:13.

be followers together of me] More lit., become my united imitators. For his appeals to his disciples to copy his example, see Php_4:9; 1Co_4:16 (a passage closely kindred in reference to this), 1Co_10:33 to 1Co_11:1; and cp. 1Th_2:7; 1Th_2:9; 2Th_3:7-9; and Act_20:18-21; Act_20:30-35. Such appeals imply not egotism or self-confidence, but absolute confidence in his message and its principles, and the consciousness that his life, by the grace of God, was moulded on those principles. In the present case, he begs them to “join in imitating” him, in his renunciation of self-confidence and spiritual pride, with their terrible risks.

mark] Watch, for imitation. The verb usually means the watching of caution and avoidance (Rom_16:17), but context here decides the other way. The Philippians knew Paul’s principles, but to see them they must look at the faithful disciples of the Pauline Gospel among themselves; such as Epaphroditus, on his return, the “true yokefellow” (Php_4:3), Clement, and others.

walk] The common verb, not that noticed just above. It is a very favourite word with St Paul for life in its action and intercourse. See e.g. Rom_13:13; Rom_14:15; 2Co_4:2; Eph_2:10; Eph_4:1; Col_1:10; Col_4:5; 1Th_4:1; 1Th_4:12; 2Th_3:6. Cp. 1Jn_1:7; 1Jn_2:6; 2Jn_1:4; Rev_21:24.

“Walk so as &c.”:—more lit., with R.V., so walk even as &c.

us] “Shrinking from the egotism of dwelling on his own personal experience, St Paul passes at once from the singular to the plural” (Lightfoot). Timothy and his other best known fellow-workers, Silas certainly (Acts 16), if still alive, would be included.

ensample] An “Old French” and “Middle English” derivative of the Latin exemplum (Skeat, Etym. Dict.). The word occurs in A.V. elsewhere, 1Co_10:11; 1Th_1:7; 2Th_3:9; 1Pe_5:3; 2Pe_2:6; and in the Prayer Book (Collect for 2nd Sunday after Easter).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For many walk,.... "otherwise", as the Syriac version adds; and which truly explains the words, and gives the sense; they walked not as the apostle and his followers; they walked as men, as carnal men, Co1 3:3, according to the course of the world, after their ungodly lusts, Eph 2:2; or according to the rites and ceremonies of the Mosaic dispensation, and not uprightly, and according to the truth of the Gospel: and there were many that walked so; the road both of profaneness and error is a broad one, and many walk therein, which makes it the more dangerous; the examples of many have great force, though a multitude is not to be followed to do evil; the conversation of a great part of professors is not to be imitated; the few names in Sardis that have not defiled their garments with error or immorality should be marked for ensamples, Rev 3:4, and the majority shunned:

of whom I have told you often; both when present among them by word of mouth, and when absent from them by writing; for the apostle was a faithful watchman and monitor to this church, and to all the churches, the care of which lay upon him; and diligent he was to warn them against false teachers, whose doctrines and practices he knew were of pernicious consequence:

and now tell you even weeping; partly on account of those evil men, whose state and condition, notwithstanding their profession, was very bad; and partly on account of the glory of God and Christ, and the honour of religion, which suffered much through them; and also on account of the Philippians, lest they should be drawn aside by them; and because they had taken so little notice of his frequent cautions and advice: and that they might the better know the men he spoke of, and avoid them, he describes them by the following characters,

that they are the enemies of the cross of Christ; not that, though they might be Jews, they were like the unbelieving Jews, who were open and implacable enemies of a crucified Christ, called Jesus accursed, and anathematized him and his followers, and to whom the preaching of Christ crucified was an offence and stumblingblock, Co1 1:23; for these were professors of Christ, and pretended to preach Christ, and him crucified: nor were they such heretics that denied that Christ really assumed human nature, and was really crucified and died; and affirmed that all this was only in appearance, or that an image was hung upon the cross for him, or Simon the Cyrenian was crucified in his room, as some have thought, which was the heresy of Simon Magus, and his disciple Basilides: nor is the sense that they were averse to the crucifixion of the affections with the lusts, though this seems to be their true character, since they were sensual, and minded earthly things; but the meaning is, that they disliked the cross of Christ; they were unwilling to take it up for his sake, and follow him; they studied all ways and means to shun it; they ingratiated themselves into the affections of the unbelieving Jews, by complying with the ceremonies of the law, and bearing hard upon the apostle and his ministry, that so they might not suffer persecution for the cross of Christ; and besides, by enjoining circumcision and an observance of the law as necessary to salvation, they, as much as in them lay, made void the efficacy of the cross and death of Christ, and made that and him unprofitable, and of no effect to the souls of men; and were both doctrinally and practically enemies of the cross of Christ: and so all such professors of Christ, who walk not according to the Gospel, though they are not open and direct enemies to the Gospel, which is the preaching of the cross, yet they are secret and indirect ones, and oftentimes do more mischief to it by their lives, than the keenest adversaries of it can by their pens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

Ver. 17. Be followers together of me] Longum iter per praecepta, brevius per exempla. Everything in a minister should be exemplary, τυπος. We must propound to ourselves the highest pitch and the best patterns of perfection; even those of most raised parts and graces, of unwearied industry in services, and undaunted magnanimity in suffering; follow the most forward Christians with a desire to overtake them; dwell upon their exemplary lives till ye be changed into the same image.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Brethren, be followers together of me - That is, live as I do. A minister of the gospel, a parent, or a Christian of any age or condition, ought so to live that he can refer to his own example, and exhort others to imitate the course of life which he had led. Paul could do this without ostentation or impropriety. They knew that he lived so as to be a proper example for others; and he knew that they would feel that his life had been such that there would be no impropriety in his referring to it in this manner. But, alas, how few are there who can safely imitate Paul in this!

And mark them which walk so, as ye have us for an ensample - There were those in the church who endeavored to live as he had done, renouncing all confidence in the flesh, and aiming to win the prize. There were others, it would seem, who were actuated by different views; see Phi 3:18. There are usually two kinds of professing Christians in every church - those who imitate the Saviour, and those who are worldly and vain. The exhortation here is, to “mark” - that is, to observe with a view to imitate - those who lived as the apostles did. We should set before our minds the best examples, and endeavor to imitate the most holy people. A worldly and fashionable professor of religion is a very bad example to follow; and especially young Christians should set before their minds for imitation, and associate with, the purest and most spiritual members of the church. Our religion takes its form and complexion much from those with whom we associate; and he will usually be the most holy man who associates with the most holy companions.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Be followers of me, always in distrust of your own merits, and always eager to advance in perfection, as I am. It is a happy thing when a pastor can thus in all sincerity and simplicity address his flock. --- He exhorts them to follow him in what he had taught them, and in the model of a good life, which he had set before them. He repeats to them, with tears, what he had formerly told them, that many walk and conduct themselves as enemies to the cross of Christ, to Christ crucified, by abandoning themselves to the pleasures of a sensual life, who glory in things they ought to be ashamed of. He hints at the disciples of Simon Magus, or of the Jewish doctors. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Brethren, be followers together of me; he doth here not only propound his own single example to the brethren at Philippi, as he doth to others elsewhere, 1Co 4:16, implying the limitation there expressed, viz. as he and others were followers of God and Christ, 1Co 11:1; Eph 5:1; 1Th 1:6; 2:14; but, by a word expressing joint consent, he would have them to be fellow imitators or fellow followers of him and others in what he had exhorted them to, yea, with one heart.

And mark them which walk so as ye have us for an ensample; so they would be like other churches which he had planted, that had an eye upon his example; whom he would have them accurately to observe, following their faith, and considering the end of their conversation, Heb 13:7, agreeing with his, and Timothy’s, (who joined with him in this Epistle), and other’s, in opposition to those who were causal of division, Rom 16:17; 1Co 1:12, even such as he describes, Phi 3:18,19; who did not lord it over God’s heritage, but were ensamples (in faith, love, and humility) to the flock, 2Co 1:24; 1Ti 4:12; Tit 2:7,8; 1Pe 5:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample; rather, as R.V, imitators together. They are to unite, one and all, in imitating him. In 1Co_11:1 he gives the ground of this advice, "As I also am of Christ." Mark, here in order to imitate; elsewhere (as Rom_16:17) in order to avoid. He changes the singular number to the plural, modestly shrinking from proposing himself alone as their example. But "ensample" is still singular, because they all (Timothy, Epaphroditus, etc.) present the same image, all imitating Christ. Observe the change of metaphor: hitherto the Christian life has been compared to a race; now he speaks of walking; literally, walking about (peripatein), moving hither and thither in the daily path of life.

Vers. 17-19. The Christian minister must set an example to his flock.

I TRUE SHEPHERD GOETH BEFORE HIS SHEEP. He should be able to say, like the apostle, "Be ye followers of me, as I also am of Christ." For the preacher"s words have little influence if they are not enforced and illustrated by his life. A real earnest Christian life is a living power; its light shines before men; it leads others to glorify that God from whom all true religion comes. For it proves the truth of God"s Word and promises; it. is a miracle of grace, more wonderful than miracles of power; it draws those who at first believed not the Word, to believe the works. The work of God"s grace, manifested in the changed life of the believer, draws souls to God. Hence we must strive always to set a holy example. But we must, like Andrew, find Christ first ourselves if we would bring others to him. Alas! not all who point the way to heaven will enter there; not all who helped to build the ark were saved therein.

II THE CHRISTIAN MUST MARK THE SAINTS OF GOD.

1. Their example is precious, full of gracious attraction. A true Christian, wherever he is, in whatever circumstances, is of inestimable value. Having himself received grace from God, he becomes a center of grace for others; rivers of living water flow from him.

2. Such examples increase our responsibility. St. Paul bids us mark them. If we do not, we neglect one of the greatest helps to a holy life which God provides for us. To read the lives of holy men, still more, if we have that great privilege, to know them, ought to excite in us a holy ardor and ambition. They are men like ourselves, encompassed with infirmities; they have by the grace of God attained a high degree of holiness; we may do the like if we persevere as they persevered. We must be followers together of such men; we must try to reach the holiness which they have gained; their humility, their self-denials, their charity, their holy joy, their delight in prayer and praise, ought to stir us up to a holy emulation. Such examples, if followed, are an unspeakable advantage; if neglected, they must greatly increase our danger and (it may be) our condemnation.

3. Christ"s saints are many; their example is one. Paul, Timothy, Epaphroditus, reflect in various degrees the one image of Christ. All Christians, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. Their characters, their training, their opportunities, differ; they present some one grace, some another, more conspicuously than others; these different graces are so many different aspects of the one image of Christ. We may study these various graces severally as mixed with human frailty in the characters of saints; we may study them all combined in absolute perfection in the life of our Divine Savior.

III BUT THERE ARE EVIL EXAMPLES IS THE CHURCH.

1. Many who are called by the Name of Christ wind earthly things. They will not take up their cross and deny themselves; they serve their own lusts. Such men are really enemies of the cross of Christ; they hate the cross, they shrink from the cross, and they grievously check the progress of the gospel. The Name of God is blasphemed through them. The end of such men is destruction.

2. Such evil lives cause real grief to the true Christian. St. Paul weeps when he speaks of them. Fools make a mock at sin; the apostle weeps. He knows the meaning of sin, its exceeding sinfulness, its awful danger. miserable thing to see men laugh at drunkenness or other forms of vice; these things kill the souls of men, souls for whom Christ died. The apostle reminds us of the psalmist, "Rivers of water run down mine eyes because men keep not thy Law.

Lessons. Learn:

1. To study the lives of holy men, to imitate their graces, to avoid theirerrors; their history is written for our admonition.

2. Above all, to study the one perfect Example, the life of Jesus Christ our Lord.

3. To set a good example ourselves, remembering the great influence of example for good or for evil.

4. shun evil examples, to mourn over them.

The imitation of good men.

"Brethren, be ye imitators together of me, and mark them who walk so as ye have us for an ensample.

I THE DUTY OF FOLLOWING GOOD EXAMPLES.

1. We are commanded to do so. (1Co_11:1)

2. The lives of many saints are expressly recorded for our imitation. (Jam_5:10, Jam_5:11, 17 Php_4:9)

3. the imitation is limited by several circumstances.

(1) By the example of Christ: Be ye followers of me, even as I also am of Christ". (1Co_11:1)

(2) We are not to imitate such actions of good men as are to be condemned, nor even all such as are not condemned. (Gen_19:8 Gen_42:15, 16 27:25-27)

(3) The Word of God is to decide the rightness or the wrongness of the actions of good men.

II THE USES OF SUCH IMITATION.

1. It stimulates to higher and better living. We are therefore to imitate good men in the graces for which they are most distinguished. (Num_12:3 1Sa_2:18 Job_1:21 Act_5:41)

2. It is afresh recommendation of the gospel. (Mat_5:16)

3. It gives greater glory to God. (Rom_7:4) T.C.

Vers. 17-21. Celestial citizenship.

Paul, having urged the duty of forgetting the things behind, now speaks of his own example still more pointedly. He has been minding this rule and walking before men as an illustration of its power. And in this occupation with the future his idea has been that he is a citizen of heaven, and is conducting himself daily as one who belongs to that better country. But, while advancing to the statement of this celestial citizenship, he pauses parenthetically over the state of those whose citizenship is of the earth and earthly. The contrast of this paragraph is between the citizens of the world and the citizens of heaven. We shall look at them in the order presented by the apostle.

I THE CITIZENS OF THE WORLD. (Vers. 18, 19.) And here we have several things to notice.

1. The object of their adoration is the belly-god. " In heathenism the aim of life is for the most part to gratify the flesh. Appetite is master. The mind and heart are simply the slaves of appetite. Now, it is clear that, as a worshipper can never rise above the object of adoration, the man who worships appetite sinks into a mere quivering mass of appetite. Lust calls for satisfaction. Eating, drinking, and the gratification of the fleshly lusts become the sum total of life. The meaning of this devotion is the degradation of the man below the level of the beast.

2. Their glory is in their shame. That is to say, instead of being ashamed of their lustful courses, they actually glory in them. They parade their degradations. It is a terrible descent when men lose the sense of shame and brazen it out.

3. They mind earthly things. That is, they look no further for their rest. They settle down in this plague-stricken land. They allow their notions to be bounded by the horizon of the seen and the temporal. They take no broader view than this life affords them.

4. They are consequently enemies of Christ"s cross, over which the holy are compelled to weep. For the cross is the great foe of worldly mindedness. It opposes the lusts of the flesh; it opposes the adoration of the appetites; it opposes self-indulgence in every sinful form; and consequently the citizens of this worm are its foes. But do we weep over these misguided men with the pathos of a Paul? Do we shed over them the tears of compassion, of zeal, of charity? We ought not to be content until the world"s state evokes our tears.

II THE CITIZENS OF HEAVEN. (Vers. 20, 21) Paul declares here that "our citizenship (politeuma) is in heaven." Now, this idea suggests:

1. That we ought to feel as strangers and pilgrims here. " Just as citizens of a foreign country do not feel at home, so heavenly citizens cannot feel at home on earth. They will recognize a certain strangeness in their environment, and be evermore looking away from earth and things seen to their" fatherland" (patrida of Heb_11:14). But:

2. Our hope should center in the heavenly city. Earth cannot satisfy our longings; our hope flits away from earth to heaven. "We look for a city which hath foundations, whose Builder and Maker is God." Heaven is regarded as our home, and we feel drawn as by a home-sickness towards the celestial world. We have "a desire to depart and he with Christ, which is far better.

3. We expect the advent of the Savior and the transformation of the body. The Lord Jesus has his home in heaven and is seated in the focus of power. His energy (energeia) is such that he can subdue all things unto himself. And he is to appear for the special purpose of transforming our bodies of humiliation that they may be conformed "to the body of his glory" (Revised Version). His glorious body in the vigor of immortal youth is the type to which our changed bodies shall be conformed. Hence we hope for physical adaptation to an immortal career. And these gifts we expect from heaven and through the advent of our Savior. "Able-bodied citizens" we are yet to be. We are to lay down these tenements of clay and to be clothed with temples which will stand the wear and tear of an eternal existence. In these magnificent bodies we hope to serve God ceaselessly. As citizens of heaven, we shall need no respite from active service; there shall be no night and no repose in heaven; unwearying work shall prove life"s lasting benediction. R.M.E.

Vers. 17-21. Contrasted character"s and destinies.

I WHOM TO LOOK TO. "Brethren, be ye imitators together of me, and mark them which so walk even as ye have us for an ensample." There was no assumption in Paul putting himself before the Philippians for their imitation. He was simply proceeding on what belonged to the relation subsisting between them. It devolved on Timothy to be an example to believers in the various places where he labored in word, in manner of life, in love, in faith, in purity. So it devolved on Paul, as having the care of the Gentile Churches, to walk before them so that they might be directed in their walk. And, although he did not count himself perfect, yet he had earnestly endeavored to come up to this idea of his duty. He had carried his faithfulness to Christ to the extent of suffering imprisonment for him for a long period. In a brotherly manner, then, he asked them to imitate him. Let them hold to Christ under all circumstances. Let them not refuse the hardships to be endured in his service. Others were imitators of him and were proving themselves valiant for Christ and against persecution. Let them also be numbered among his imitators. He did not set himself exclusively forward for their imitation. He leaves the singular for the plural. "As ye have us for an example." He could join with himself other Christian teachers known to the Philippians. There was one type according to which they walked. Mark them among them who followed this type. "Mark the perfect man," says the psalmist. The New Testament form given to it by Paul is that we are to mark those who have, in their walk, the common Christian features.

II WHOM TO TAKE WARNING FROM. There were others who walked differently. We are apparently to think of them as nominal Christians owning the cross of Christ in their profession, disowning it in their practice.

1. Feelings with which the apostle calls attention to them. "For many walk, of whom I told you often, and now tell you even weeping." In this Paul echoes the words of the psalmist, "Rivers of waters run down mine eyes, because they keep not thy Law." He echoes the words of the weeping prophet, "Hear ye, and give car; be not proud: for the Lord hath spoken. Give glory to the Lord your God before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light he turn it into the shadow of death, and make it gross darkness. But if ye will not hear it, my soul shall weep in secret places for your pride: and mine eye shall weep sore and run down with tears." Chrysostom says here, "Paul weeps for those over whom other men laugh and are uproarious." It is an aggravating circumstance when men dishonor the Christian circle with which they are connected. But there is this, that Christ needed to weep over us when we were sinners, and still needs to weep over us for the sin which doth so easily beset us. And the more that others are in a state of sin, there is only the more need for our weeping over them and desiring their emancipation from their unhappy thraldom. Another circumstance which led to the tears of the apostle was their number. There were many who had disgraced their Christian profession. It was like a catastrophe involving the loss of many lives. But why did the apostle tell this to the Philippians? Why had he not been content with telling them once? Why had he continued telling them in his addresses when with them and in his messages when absent? Why, as he now thinks of it, with the pen in his hand or dictating to his amanuensis, do the tears begin to flow? It was because, being many, there was danger of this class appearing also in the Church of Philippi. Persistently, tearfully would he endeavor to stave off, to prevent, such a catastrophe.

2. Described generally.

(1) Character. "That they are the enemies of the cross of Christ." It is said of the heathen that they refused to have God in their knowledge. It is said of the Colossians in their heathen state that they were enemies in their mind in their evil works. It is in darker colors that the persons before us are painted. They are enemies of God, not in his unity or spirituality, but in the brightest exhibition of his moral excellence. The cross of Christ is a great fact, of which the great expression is this, "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life." The cross of Christ is God approaching men in greatest kindness kindness displayed to his foes, kindness fitted to subdue the most hostile. It is the condemnation of the persons before us that, having had the cross of Christ presented to them so that they could not refuse to acknowledge the justice of its claims, they yet did not in reality yield to its claims, but opposed their will to the Divine benignity.

(2) End. "Whose end is perdition." It is an oppressive thought, that this should be the end of any who have been created for God"s glory. But it is the inevitable consequence of opposing the cross of Christ. As the Foundation-stone of the Church, when not used as Foundation, is to become the Stone of vengeance, so the cross of Christ, when not used as the instrument of salvation, is to become the instrument of perdition. It is as though a beautiful work of art, on which much loving labor has been expended, were taken and broken into a thousand fragments. So is every one the object of perdition in his spiritual nature, lost to beauty and usefulness and happiness, who does not submit to the saving power of Christ.

3. Described more particularly.

(1) Indulgent of appetite. "Whose god is the belly, and whose glory is in their shame." The apostle writes to the Roman Christians of those who served net our Lord Christ, but their own belly. They are described in more startling language here, as making a god of their belly. That is to say, the place belonging to God is usurped by the very lowest part of their nature: We are to eat and drink in order that we may do the great business of life; these make it the great business of life to eat and drink. Their supreme concern is, "What shall we eat, and what shall we drink?" To this object, as devotees, they consecrate their thoughts, their energies. As professed Christians, they should glory in the cross of Christ; their real antagonism to the cross comes out in their glorying in what is fitted to pamper appetite. It is glorying in their shame. It is unworthy of rational men, it is especially unworthy of men who profess to be Christians, that they should be taken up with their eating and drinking. It is taking the glory which belongs to them as made for God, as intended for a Christian immortality, and giving it to their animal nature. It is in gluttony, and also in drunkenness, stupefying themselves, obscuring their vision of God, unfitting themselves for his service. And those deserve to be covered with shame who so walk.

(2) Class to which they are referred. "Who mind earthly things." They belong to the earthly order of things; within it, their thoughts and interests are confined. One characteristic of the earthly is its perishableness. Such Epicureans as are here referred to make this even a reason for their indulgence of appetite, "Let us eat and drink, for to-morrow we die. " But what a skeleton does this introduce into their feasts! "Meats for the belly, and the belly for meats; but God shall bring to nought both it and them." Without being Epicureans and taken up with our eating and drinking, we may mind earthly things. If our minds do not rise above our earthly business, then we are living within the earthly order of things, that which is lower and which is doomed to perish.

"The cloud-capt towers, the gorgeous palaces, The solemn temples, the great globe itself, Yea, all which it inherits shall dissolve, And, like the insubstantial pageant faded, Leave not a rack behind.

III THE CHRISTIAN COMMONWEALTH

1. Its seat. "For our citizenship is in heaven." More exactly it is the state in connection with which we have citizenship. We properly belong to a heavenly order of things. And this points to the possession of higher privileges.

(1) Right of access to the sovereigns. This is very rarely taken advantage of under an earthly polity. We cannot weary our heavenly Sovereign by our frequent approaches to him, if only we are sincere. In Christ we have an established place before him. And our present mode of access to him by prayer will be turned into an eternal abiding with him.

(2) Right of protection. If a British citizen is within the law in travelling or trading within the bounds of a foreign state, he may rely upon the British power for his protection. Earth is like a foreign state to Christians; we may rely upon Christ meantime defending us from all our enemies. And ultimately he will withdraw us from the presence of enemies, to dwell entirely under the shadow of the Almighty.

(3) Right of education. It is right that a state should make provision for the education of all who are to be its citizens. The British state, to a certain extent, acts upon this principle. As Christian citizens, there is provision for our education, in the Bible and the ordinance of the ministry. And ultimately we shall be directly taught of God.

(4) Right of maintenance. The new-made citizen of a town has the right of trading within its boundaries for the purpose of maintenance. As citizens standing in a right relation to our liege Lord, he undertakes our maintenance in this world. And ultimately he will call us to sit at his own table.

2. Obtaining the condition necessary for the full enjoyment of privileges.

(1) He who obtains the condition. "From whence also we wait for a Savior, the Lord Jesus Christ." The seat of the polity to which we belong being in the heavens, it is fitting that our aspiration should be heavenward. Our great Hope in that would is Christ, who has taken possession in our name. We wait for him to come, with his saving power, to us on earth, i.e. to bring us out of present disabilities, and to bring us into the full enjoyment of privileges.

(2) The condition to be obtained. "Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his" glory." (a) Transformation from a psychical body to a spiritual body. Our present body is psychical so it is called in the fifteenth chapter of 1 Corinthiansi.e. it answers to our lower or animal nature. It has a certain material grossness about it; and it is very much hemmed in by material surroundings. Christ at his resurrection exchanged the psychical body which he shared with us for a spiritual body so it is named, i.e. it is a body answering to our higher or spiritual nature, as the present body answers to our lower or animal nature. As seen in him, it was a body to which matter was no barrier. He appeared in the midst of his disciples when the doors were shut. It was a body to which distance was completely conquered. With it, when the time came, he could, at once and of his own accord, go up into heaven, only lingering in view for the sake of those whom he left behind. And his spiritual body is to rule the form of ours. (b) Transformation from the state of the Fall to the state of redemption. Our present body is called the body of humiliation. It is so in the aspect we have already considered. It is especially so in that the Fall has left its mark upon it as well as upon the soul. It is a body that is subject to weakness and disease terminating in death and corruption. Humiliation reaches its depth when this body becomes the prey of worms. Christ, in the body of his flesh, was subjected to the humiliation of weakness and suffering. He was also subjected to the humiliation of death. And, in addition, he was subjected to the humiliation of burial. At his resurrection the body of his humiliation, which had not seen corruption, was exchanged for the body of his glory, of which we can form some conception from the description of him as he appeared on the Mount of Transfiguration, and also as he was seen by the prisoner of Patmos in heaven. It was a body which bore a certain relation to previous humiliation; for there were the marks of the wounds in his hands and in his side. We are to think of it as a body which has received immortal power and beauty. And that gloriously transformed body of Christ is to rule the form of ours.

(3) Guarantee for the condition being obtained. "According to the working whereby he is able even to subject all things unto himself." Following upon his resurrection was his being invested with universal power. "All authority hath been given unto me in heaven and on earth." The final adjustment will bear witness to his being able to subdue all things unto himself, i.e. unto his thought, his way of adjusting things. We may, therefore, feel assured, seeing that is his thought, that he will subdue the present material fallen body to the spiritual glorious type, which he has asserted in his own resurrection-body. This condition being obtained, we shall be admitted as Christian citizens to full privileges. R.F.

Imitation.

When a man invites others to become imitators of himself he must be either possessed by an absurd self-admiration or almost entirely devoid of self-regarding feelings. The latter was the case with St. Paul. he saw the plain fact that there were points in which it was desirable for the Philippians to imitate him, and he was so unselfishly concerned for their welfare as never to have a passing thought that he might be laying himself open to a charge of self-glorification. The self-forgetful man will dare to do things which the self-conscious man shrinks from in modesty, and yet the former is the humbler of the two. It is the perfection of humility and self-abnegation to be able to stand as a model for others without a suggestion that one"s own glory is advanced thereby, with nothing but regard for the interests of the others.

I WE ARE NATURALLY IMITATIVE. If we do not follow good examples we go after the bad. Absolute originality is almost impossible. Imitation is largely unconscious. But it is profitable for us to make use of this powerful instinct by turning it towards the best models.

II HUMAN EXAMPLES MAY BE FOLLOWED WITH GREAT ADVANTAGE. Our highest model is God, for we are to be perfect as our Father in heaven is perfect. Christ is our great Example. Still, there is large room for the influence of other men. Several things give force to this influence.

1. Similarity of circumstances. We can select an example front among men who have similar duties and temptations to our own. Our fellow-men have all to fight the same battle with sin.

2. Personal knowledge. We can understand best the examples of those lives which pass before our own eyes.

3. Affection. This draws us to follow those we love.

4. Special characteristics. In particular circumstances certain men become the best examples. Hence one use of biography, knowledge of mankind, etc.

III THE EXAMPLE OF ST. PAUL IS OF PECULIAR VALUE. This may be considered in regard to his whole life and character. Note three particulars suggested by the context.

1. His liberality of sentiment. This was a special point for the Philippians who were threatened by Judaizing narrowness.

2. His ceaseless efforts after spiritual progress. (Vers. 12-16)

3. His spirituality. (Vers. 18-21)

IV EVERY TEACHER SHOULD ENDEAVOUR TO LEAD BY EXAMPLE. Example will affect teaching one way or another. If it is bad it will either lead people astray or, if they resist its influence, it will discredit the teacher and frustrate his work. Without posing for imitation, every leader and teacher of men should be careful to be worthy of it.

V IMITATION, TO BE PROFITABLE, MUST BE DISCRIMINATING AND FREE.

1. Discriminating. That good models may be chosen; and that these may be followed in their good points and not in their bad points, for there is no more fascinating snare than the temptation to copy only the weakness of great men.

2. Free. A servile copying may lead us into positive wrong-doing, since "circumstances alter cases," and at best it is devoid of moral principle. We must imitate the spirit of our examples, translating this into the terms of our own individual requirements. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mark them - For your imitation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A warning call:

v. 17. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

v. 18. (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;

v. 19. whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things.)

v. 20. For our conversation is in heaven, from whence also we look for the Savior, the Lord Jesus Christ,

v. 21. who shall change our vile body that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.

The apostle here again places himself before his readers as an example: Become imitators of me, brethren, and watch diligently those walking thus as you have us as types. In this respect the apostle could set forward his own person and that of his coworkers as types and examples. Every pastor should he an example to his flock also in the matter of sanctification, that the members of his charge may look upon him as a pattern, that they may walk and live as they have him for their type and example. All true Christians will be glad to be imitators of the apostle, to follow his example and that of every true laborer in the Lord. And the more advanced Christians are, in turn, patterns for the weaker brethren to model after.

This is very necessary: For many walk regarding whom I have often told you, hut now also say it weeping, the enemies of the Cross of Christ, whose end is destruction, whose god the belly, and the glory in the shame, that think upon things of the world. The good types and examples among the Christian brethren must he followed all the more carefully because there are also false leaders that may easily persuade the weaker brethren. Of these the apostle had often spoken in the old days of personal intercourse, he had given them a careful warning. But now he is obliged to repeat his warning with tears. From the reports that had come to him Paul had gained the information that there were false Christians, backsliders, among those that claimed leadership, such as had denied real Christianity. These men he now exposes as enemies of the Cross of Christ. In their entire life they deny the power and efficacy of the Cross, of the salvation of Christ and its message. Such false brethren must be shunned all the more carefully because their end is destruction. If anyone follows their leadership, he will be brought by them into everlasting damnation. All their show of sanctity is nothing but hypocrisy, as their victims will find out to their great sorrow. With all their Christian veneer, their sole object in life, the sum and substance of their thinking and planning, is eating and drinking, the gratification of their sensual appetites, of the desires of the body. They regard as glory, as something to be proud of, they seek happiness in, such things as are in reality their shame, with which they will only heap upon themselves the final contempt. Their so-called liberty is nothing but bondage to sensual lusts. They think only of carnal things, of matters pertaining to this world. Paul does not say that they are slaves of all vices. But he refers to such as boast of their moral living, of their civic righteousness, under its cloak, however, seeking only the gratification of matters pertaining to this world. These men were not members of the Philippian congregation, but were associated with the false teachers that were attempting to gain entrance into the congregation. The two classes of people supplement each other, the one seeking an outward, formal righteousness and teaching the people accordingly, the other making use of such outward forms for a cloak of carnal desires and gratifications. The characterization fits in many cases even today. The general disposition and moral tendency of the majority, even such as consider themselves Christians, is worldly. Outwardly a coat of Christian varnish, ceremonies and morality, and at the same time all the amusements and pastimes of the unchristian world. Such men and congregations are a steady menace to all sincere Christians. Every Christian is inclined to be as lenient as possible toward himself, and hence is easily led into paths of flowery ease, to the detriment of his soul’s salvation.

The contrast afforded by the lives of true Christians is marked: For our citizenship is in heaven, whence we also expect the Savior, the Lord Jesus Christ, who will transform the body of our lowly condition to be in the same form as the body of His glory, according to the working of His being able to subject all things to Himself. Another lofty passage, which somehow transports the reader beyond the bounds of this earthly life to the blessed home beyond. They, the enemies, have all their interests here below, they desire only the gratification of their worldly ambitions. But the Christians’ thoughts are directed heavenwards, because they are citizens above. Their home, their interests, are in heaven; that is their true fatherland, their home country; there their citizenship is assured to them. And the believers look longingly up to heaven, because they also wait for, they expect, the Savior from the heavenly state, from the home above. There the place is prepared for us, where we shall live forever, He is our Savior at all times, as our Advocate with the Father He is continuing the work of His office. But the last act of His salvation is before us, namely, when He will deliver us from all evil and translate us into His heavenly kingdom. Incidentally He will deliver us from our weak and sinful flesh which is a continual hindrance to all good works. When He comes, He will change the body of this our lowly, vile condition. He will change the aspect, the form of that body. That is the final goal of sanctification, so far as our physical body is concerned, that it be cleansed from its frailty, from its sinful condition, the result of the Fall. The body itself, subject to death, sinks into the grave and becomes a prey to corruption and worms. But that is not the end. Christ will, on the last day, change the form of the Christians into the likeness of His glorious body. ALL sinfulness, all weakness, all the consequences of sin will be purged out of our body. The glory of the exalted Christ will permeate this our flesh, and it will be made a spiritual body. The divine light and being will surcharge the entire body, making it a holy, glorious, beautiful body. That is the wonderful end to which we are looking forward. Christ will use His almighty power in bringing about this result. He, to whom even death and corruption are subject, will deliver us from all evils of this present world, and, clothed in the spiritual bodies of His glory, He will take us home.

Summary

The apostle warns against Judaizing teachers, states that he has more reason to boast than they, but that he has cheerfully cast aside everything else for the possession of Christ; he places himself as a type and example before his readers, urging them to strive forward in sanctification and thus reach the heavenly goal with its glories.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here our apostle proposes his own example to their imitation: follow me, who have renounced all my Jewish privileges, all confidence in any thing of my own; and mark them for your patterns, who walk so as to have us for an example.

O! how happy is it when the ministers of Christ go before their people, and tread out the steps which they are to take towards heaven; when they can say to their people, (without any upbraiding from their own consciences,) Be followers of us, and of all such as have us for an example.

Next, he warns them against following the doctrines and practices of the false teachers, the judaizing doctors, those great zealots for the observation of the ceremonial law, and the rite of circumcision; these he paints out in their proper colours:

1. He calls them the enemies of the cross of Christ, because they preached up the necessity of circumcision, and the observation of the ceremonial law; and so, in effect, denied Christ to be come in the flesh, or affirmed that he died in vain.

Whose end is destruction: if they persist in their wicked doctrines and practices, their end will be everlasting destruction:

Whose god is their belly; who chiefly mind the gratification and pleasing of a sensual appetite: they who serve their belly before God, or as they should serve God, do make a god of their belly; we may provide for the belly, but not serve it; that is to serve us, by fitting us to serve God, our neighbours, and ourselves;

Whose glory is in their shame; that is, they gloried in their wicked practices in general, whereof they ought to be ashamed, and in the circumcision of the shameful member in particular; they are puffed up with that which should rather make them blush:

They mind earthly things; the riches, honours, pleasures, applause of the world, are things wholly upon their hearts,

counting gain godliness, not regarding Christ’s interest, but only the promoting their own designs.

Lord! what a dismal character is this of those men that undertake to be teachers of others! With what a black coal doth the apostle draw their picture! and yet his hand was guided by the Spirit of God, whose judgment of them was according to truth.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

17–21. Be followers of me. Compare 1 Cor. 4:16; 11:1. Mark them which walk so. Not only follow my example, but note those who do not follow it.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Be imitators of me

"Do what I do" or "Live as I live"

brothers

See how you translated this in Philippians 1:12.

those who are walking by the example that you have in us

"those who already are living as I live" or "those who already are doing what I do"

Many are walking ... as enemies of the cross of Christ

These words are Paul's main thought for this verse.

Many are walking

A person's behavior is spoken of as if that person were walking along a path. AT: "Many are living" or "Many are conducting their lives" (See: Metaphor)

those about whom I have often told you, and now I am telling you with tears

Paul interrupts his main thought with these words that describe the "many." You can move them to the beginning or end of the verse if you need to.

I have often told you

"I have told you many times"

am telling you with tears

"am telling you with great sadness"

as enemies of the cross of Christ

Here "the cross of Christ" refers to Christ's suffering and death. The enemies are those who say they believe in Jesus but are not willing to suffer or die like Jesus did. AT: "in a way that shows they are actually against Jesus, who was willing to suffer and die on a cross" (See: Metonymy)

Their end is destruction

"Someday God will destroy them." The last thing that happens to them is that God will destroy them.

their god is their stomach

Here "stomach" refers to a person's desires for physical pleasure. Calling it their god means that they want these pleasures more than they want to obey God. AT: "they desire food and other physical pleasures more than they desire to obey God" (See: Metaphor)

their pride is in their shame

Here "shame" stands for the actions that the people should be ashamed about but are not. AT: "they are proud of the things that should cause them shame" (See: Metonymy)

They think about earthly things

Here "earthly" refers to everything that gives physical pleasure and does not honor God. AT: "All they think about is what will please themselves rather than what will please God" (See: Metonymy)

translationWords

brother

cross

Christ

destine

false god

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17–21. APPLICATION OF THE THOUGHT OF PROGRESS: WARNING AGAINST UNHOLY MISUSE OF THE TRUTH OF GRACE: THE COMING GLORY OF THE BODY, A MOTIVE TO PURITY

17. Συμμιμηταί μου γίνεσθε. Literally, “Become my co-imitators”; “join in copying my example.” In this case, the example is that of the renunciation of self-righteousness and of the dream of an attained perfection. St Paul often thus invites “imitation”; see below, Php 4:9, ἃ … εἴδετε ἐν ἐμοὶ … πράσσετε: 1Co 4:16, παρακαλῶ ὑμᾶς, μιμηταί μου γίνεσθε: 1Co 11:1, μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ: 2Th 3:7, οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς: 2Th 3:9, ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μ. ἡμᾶς: and Act 20:18-21; Act 20:30-35. This is not egotism, but a mark of entire confidence in his message and its principles, and a clear conscience as to the power of them on his own life.

σκοπεῖτε. Observate, Vulg.—Σκοπεῖν usually implies the need of caution and avoidance; cp. Rom 16:17, σκοπεῖν τοὺς τὰς διχοστασίας … ποιοῦντας, καὶ ἐκκλίνετε ἀπʼ αὐτῶν. Here context gives the opposite reference; to see St Paul’s example, for daily practice, let them watch its reflection in his attached followers among themselves.

περιπατοῦντας. The verb occurs here only (with Php 3:18) in the Epistle. Elsewhere it is a favourite with St Paul, to denote life in its action and intercourse; e.g. Rom 6:4, ἐν καινότητι ζωῆς περιπατήσωμεν: Rom 13:13, εὐσχημόνως περιπατήσωμεν: Gal 5:16, πνεύματι περιπατεῖτε: Eph 2:2; Eph 2:10; Eph 4:1; Eph 4:17; Eph 5:2; Eph 5:8; Eph 5:15; and many other places.

τύπον ἡμᾶς. “Shrinking from the egotism of dwelling on his own personal example, St Paul passes at once from the singular (μου) to the plural (ἡμᾶς)” (Lightfoot). He similarly uses the plural in 2Th 3:7, quoted above, and 1Th 1:6.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17-4:1.] Exhortation to follow his example (17): warning against the enemies of the cross of Christ (18, 19): declaration of the high privileges and hopes of Christians (20, 21), and affectionate entreaty to stedfastness (4:1). Be imitators together (i.e. with one another: so, and not imitators together with those mentioned below (Mey., Wies.), must the word here be rendered. The latter would be allowable as far as the word is concerned, but the form of the sentence determines for the other. συμμιμηταί μου γίνεσθε forms a complete clause, in which συμμιμηταί has the place of emphasis, and in συμμιμηταί the preposition: it is therefore unallowable to pass on the sense of the συμ. to another clause from which it is separated by καί and another verb. So that instead of καὶ σκοπεῖτε κ.τ.λ. being a reason for this meaning, it is in fact a reason against it) of me, and observe (for imitation: τοὺς εὐτέλειαν μᾶλλον ἢ πολυχρηματίαν σκοποῦντας, Xen. Symp. iv. 42) those who walk in such manner as ye have an example in us. The construction is much controverted. Meyer and Wiesinger would separate οὕτως and καθώς—observe those who thus walk (i.e. as implied above); as ye have (emphatic—ye are not in want of) an example in us (viz. Paul and those who thus walk). My objection to this is, that if οὕτως and καθώς are to be independent—the three verbs γίνεσθε, σκοπεῖτε, ἔχετε, being thus thrown into three independent clauses, will be all correlative, and the ἔχετε τύπον will not apply to οὕτως περιπατοῦντας, but to the foregoing verbs, thus stultifying the sentence: “Be &c., and observe &c., as ye have an example (viz. of being συμμιμηταί μου and of σκοπεῖν τοὺς οὕτως περιπατοῦντας) in us.” Besides which, the οὕτως περιπατοῦντας would he (1) very vague as referring back to what went before, seeing that no περιπατεῖν has been specified, whereas (2) it is directly related to what follows, by the πολλοὶ περιπατοῦσιν of ver. 18. I therefore retain the usuul rendering. Meyer’s objections to it are, (1) that it is ἔχετε, not ἔχουσιν:—but this does not affect the matter: for, the example including in its reference the τοὺς οὕτως περιπατοῦντας and the Philippians, the 2nd person would be more naturally used, the 3rd making a separation which would not be desirable:—(2) that it is ἡμᾶς, not ἐμέ:—but granting that this does not apply to Paul alone, it certainly cannot, as Mey., be meant to include the τοὺς οὕτ. περ. with him, which would be a way of speaking unprecedented in his writings,—but must apply to himself and his fellow-workers, Timotheus, Epaphroditus, &c. Of course the τύπον is no objection (as De W.) to the proper plural sense of ἡμᾶς, for it is used of that wherein they were all united in one category, as in ἡδεῖς τὴν ὄψιν (Plato), κακοὶ τὴν ψυχήν (Æsch.): see Kühner, ii. 27.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. Στοιχεῖν marks an advance of thought, from the principle and spirit of Christian life (φρονῶμεν) to its practice (περιπατεῖν). The following clause is awkwardly constructed, and lends itself to different interpretations.

Συνμιμηταί μου γίνεσθε, etc.: Render, ‘Brethren, be ye unitedly imitators of me, and carefully observe those who walk as ye have us for an example.’ The exhortation consists of two parts: 1. Unite in imitating me. 2. Observe those whose conduct resembles mine. Thus οὕτω and καθὼς are correlative, ‘who walk so, as ye have,’ etc. The awkwardness is in ἔχετε where we should expect ἔχουσι: ‘observe those who walk as they have us,’ etc. The phrase, however, is compressed, and means ‘walk as you do who have me for an example.’

ἡμᾶς: Paul and his associates, as Timothy, Epaphroditus, and others known to the Philippians. Paul, in speaking of himself, occasionally uses the plural for the singular, as in 2Co 1:23, 2Co 1:24, 2Co 1:11:21; but the instances are not as numerous as is sometimes supposed. (See Lightf. on 1Th 2:4.)

Mey., Weiss, Ellic., render ‘Be imitators with others (σὺν) who imitate me (viz. those described in the next clause), and mark those who walk in this way (οὕτω absol. and not correl. with καθὼς): inasmuch as (καθὼς) ye have us (i.e. both myself and those who thus walk) as an example.’ This relieves the awkwardness of ἒχετε, but: 1. It lays unnecessary emphasis on Paul’s calling attention to his own example. 2. It shifts σὺν from its emphatic position in an independent clause to the next clause, from which it is separated by καὶ and another verb. 3. It makes οὕτω περιπ. refer to συνμιμ. γίν., in which, indeed, it may be implied; but by the other construction it is directly and naturally related to what follows by περιπ. of vs. 18.

συνμιμηταί μου: Σὺν signifies the union of the subjects of γίνεσθε: ‘be unitedly imitators of me.’ Not as Beng., ‘be imitators along with me in imitating Christ.’ There is no reference to Christ in the context. Συνμιμ. only here in Bib. No self-conceit is implied in μοῦ. (Comp. 1Co 4:16, 1Co 4:11:1; 1Th 1:6; 2Th 3:7, 2Th 3:9.)

σκοπεῖτε: See on 2:4, and comp. Rom 16:17; 2Co 4:18.

τοὺς περιπατοῦντας: Paul often uses περιπατεῖν to describe conduct. (See Rom 6:4, Rom 6:8:1; 1Co 3:3; Gal 5:16; Eph 2:2.) Never in the literal sense. In the Synop., on the other hand, it never occurs in the metaphorical sense, and but once in Acts (21:21). The metaphorical sense appears in John, especially in the Epistles. (See Jn. (Ev.) 8:12, 12:35; 1Jn 1:6, 1Jn 1:7, 1Jn 1:2:6, 11, etc.)

τύπον: Frequent in Paul; as Rom 5:14, Rom 5:6:17; 1Co 10:6, 1Co 10:11; 1Th 1:7. Originally ‘the impression left by a stroke’ (τύπτειν). (See Joh 20:25.) Generally, ‘image,’ ‘form,’ always with a statement of the object which it represents. Hence ‘pattern,’ ‘example.’

The exhortation is enforced by the contrast presented by those who follow a different example.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Followers together of me [συμμιμηται μου] . Only here in the New Testament. Rev., more correctly, imitators. Compare 1Co 11:1. Not imitators of Christ in common with me, but be together, jointly, imitators of me.

Mark [σκοπειτε] . See on looking, ch. 2 4.

So as [ουτως καθως] . Rev., "which so walk even as ye have," etc. The two words are correlative. Briefly, imitate me and those who follow my example.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.