PHILIPPIANS 3:17-19

Warnings against False Brethren—3:17-4:1

As we come to the last paragraph in this section of Philippians, we see the structure is clearly fourfold: Exhortation (3:17); a negative reason (3:18-19); a positive reason (3:20-21); and resulting exhortation (4:1). The structure of this paragraph can be diagramed as such:

            A. 3:17 Brethren—follow Paul’s example.

                        B. 3:18-19 Negative reason—for many walk

                        B. 3:20-21 Positive Reason—for our citizenship

            A. 4:1 Brethren—stand firm

1. Exhortation: Model yourselves after me—3:17

“Brethren, join in following my example, and observe those who walk according to the pattern you have in us” (Phil 3:17). Paul opens with their common identification. As brothers they are in a common struggle or race. “Paul asks the Philippians to follow his example, not because he has achieved perfection, but because he is struggling in the same race they are running (cf. 1:30),” observes Silva.[1] This presupposes that they know his walk and example. He actually is asking them to be “fellow imitators” (symmetochos) which denote a joint participation. This term conveys the idea of being a joint imitator with Paul. They are not simply to imitate Paul alone, but to follow Paul as he is following Christ (cf. 1 Cor. 11:1; 1 Thess. 1:6). The Greek word not found in all other Greek literature.[2] However, Paul makes clear that he is not the only model that they can follow—“observe those who walk according to the pattern you have in us.” This is a continuation of the theme of modeling in this epistle. Appropriate modeling is a keynote of the epistle. He urges us to imitate Christ (2:5-11), Timothy (2:19-24), Epaphroditus (2:25-30) as well as his own example. All are models of walking with God and having conduct that is consistent with their faith. They are to observe (skopeite) the pattern. The word skopeite is an echo of the goal (skopos), and means to consider, look out for, keep one’s eye on, or focus on an object. The Greek word typos means a mark, imprint, image or pattern. They are to observe the patterns and copy them. This calls for special attention, not only to doctrine, but to conduct themselves in harmony with these examples.

2. Because there are Bad Models—3:18-19.

“For many walk, of whom I often told you, and now tell you even weeping, [that they are] enemies of the cross of Christ, whose end is destruction, whose god is [their] appetite, and [whose] glory is in their shame, who set their minds on earthly things” (Phil. 3:18-19). The word “for” denotes the reason for this warning, because many walk not according to this example and pattern.

The bad models are described as “enemies of the cross of Christ” (Phil. 3:18). Nowhere does Paul identify whom he is talking about in this section. Hawthorne wisely notes: “Because Paul does not name these ‘enemies’ no one today can be certain of their identity. This fact, however, does not stop speculation about who they were, nor should it.”[3] There are three main views as to who are the enemies of the cross: (1) Jewish Christians who oppose Paul’s gospel of grace, see Christ’s work as insufficient, and must keep the Law as a necessary supplement for salvation.[4] (2) The opposite extreme is the view that they were antinomian believers, who took their liberty to extreme holding that it was a license to gratify their lust.[5] (3) They were unbelieving Jews, being those described in the beginning of the chapter 3 (verse 2).[6]

Of these views, I dismiss the view that he is speaking of those who were antinomian, although many good men hold this position. I do so on the basis of tone and context of the passage. I see nothing in chapter 3 that fits with the antinomian position. “Sudden concern with antinomianism seems quite out of character in this letter,”[7] observes Silva. I agree. There are two things Paul is dealing with in this chapter of Philippians—legalism and perfectionism. This verse stands against the same group of people which held to these extremes—legal obedience is a means to grace, and one can be perfect by their obedience to the law.[8] Neither of these seems to fit with the antinomian viewpoint. Legalism and perfectionism go hand to hand. Legalism seeks to conform to a set standard, and perfectionism is the result of meeting the standard, thereby glorifying self. Paul reflects this thinking at one time in his own life—“as to the righteousness which is in the Law, found blameless” (Phil 3:6). However, he now rejects that notion. All legalism can do is reform us outwardly; it cannot redeem us inwardly. I believe that we must be consistent and see verses 18-21 in the light and tone of this chapter which is legalism and perfectionism.

Therefore, the enemies of the cross are the opponents of Paul and the Gospel of Grace. (Antinomianism is not an opponent of grace; rather it is a perversion of grace). Paul has made similar announcements against these opponents before—see 2 Cor. 11:13-15; Rom. 16:18-20. Notice he says in those passages that they are not servants of Christ, but of themselves. They are false apostles, deceitful workers in disguising themselves as leaders and believers. In Galatians 2:4, they are called “false brethren” who came “to spy out our liberty which we have in Christ Jesus; that they might bring us into bondage.” I see no reason why Paul is not referring to the same type of people in Philippians. Philippians 1:28 clearly puts them in the class of the unsaved. I agree with O’Brien who notes: “This admonition is urgent because (gar) many others, who are a (potential or actual) danger to the Philippians, have set an example that is the absolute antithesis of the Pauline model, and have shown by their behavior (peripatousin) that they deliberately repudiate all that the cross of Christ stands for (v.18).”[9]

In Philippians 3:19 we have four phrases that describe these opponents. These descriptive phrases are short, abrupt, and negative.

• “Whose end is destruction” (Phil 3:19a). This speaks of the enemies’ destination. Paul had already pointed out that their adversaries are storing up tokens of destruction (Phil. 1:28). Interestingly, the NIV translates the word end as destiny. The Greek word is telos, which mean to complete, conclude, finish, and to come to an end. This word may point to a play on the idea of perfection, since it can mean to complete as a state, i.e. perfection.[10] It denotes outcome. In this instance it is not a positive, but a negative outcome. The word conveys the natural result or the inevitable consequences of an act or state. The object of this noun says the outcome is destruction. The Greek word (apoleia) has a wide range of meanings, including lost; consumption; destruction; waste; ruin or perdition. It is the same word that is used in Philippians 1:28. It is especially “used of eternal destruction as punishment for the wicked (Matt. 7:13; Rev. 17:8; 11:2; 2 Peter 3:7).[11] It is opposite of salvation. However, we must point out that this destruction is not the same as annihilation. Rather, it speaks of everlasting punishment (Matt. 25:46; 2 Thess. 1:9). They will continue to exist in the permanent state of damnation. This reinforces the idea of the enemies as being lost, and having no part in salvation. Baker observes, “It seems very evident, if we believe in the eternal security of the believer, that these people, though professing Christians, were never regenerated.”[12]
• “Whose god is [their] appetite” (Phil. 3:19b). The Greek text literally reads, “Whose god is the belly.” The word belly (koilia) basically means “hollow or cavity”[13] and is used in the New Testament of the stomach (Matt. 12:40; Rev. 10:9-10), the womb (Luke 1:15, 41-42; Acts 3:2), and metaphorically for the inner person (John 7:38). Some see this as a reference to food regulations of the Jews (cf. Mark 7:1-13; Col. 2:20-21, 23). Others take it to be various appetites without self-control (cf. Rom. 16:18; 1 Cor. 6:13; Jude 11). It being the attitude of eat, drink, and be merry. Behm, however, observes that: "Paul’s view of the koilia is not based, like that of the Greek world, on the idea that it is the home of sensuality. The point is that the koilia is part of the perishing world…. But the context…seems to point to Judaizers rather than libertines."[14] The phrase itself seems to be broad and nondescript enough to refer to either Jews or Gentiles. There is not enough detail in the phrase to give an exact nature of the heresy in view. However, in the overall context of legalism, it seems to point to the Jewish food regulations.

• “And [whose] glory is in their shame” (Phil. 3:19c). Interestingly, the phrase starts with a connector (and). It is the only phrase that does so. Is there some significance to the connector? Most seem to ignore the connector and therefore any significance to it.[15] The standard interpretation is that each phrase has its own subject. But is that the case? It may not be with the appearance of the connector. Hawthorne points it out that the conjunction (and) links the belly and the glory with the predicate (god) as the subject.[16] Lenski points out that this is not a third feature because of this connector, “but as being a part of the second.”[17] The significance would be that there is in these phrases a twofold description of their god. The first, as we have seen, is making their food regulations as god. The second is found in the words, glory is in their shame. The question is: What is the glory that is in their shame? The phrase is somewhat ambiguous. It is generally agreed among scholars that the word glory is equivalent to the idea of boasting or pride in something shameful. There are two main views as to what is the shameful. There are those who see it as sensuality or immorality. Others see it the shame as the part of the body that is circumcised. These being Jewish legalists, it seems unlikely that they would outwardly boast in the acts of immorality. However, they would glory and see merit in the ritual practice of circumcision. As Gromacki says: “They boasted in the flesh, in the physical rite of circumcision, and in the legalistic efforts of self. They bragged about the number of people they were able to get to submit to circumcision.”[18] The connection would be that they elevated beyond their purpose the legalistic practices of food regulations and the rite of circumcision. It would refer to their scrupulous observance of ritualism, in which ritualism became their god. Their glory would be their boasting in such rituals. There is a parallel to this in Galatians 6:13 that speaks of them glorying in their converts to circumcision. Hawthorne observes,

The care with which they observed every last precept concerning food and drink and their glorying in the ancient covenantal rite of circumcision did not solve their problem, but rather exacerbated it. Why? Because these who faithfully performed such religious practices made them their god. They overlooked the true God by paying too much attention to ritual.[19]

• “Who set their mind on earthly things” (Phil. 3:19d). This is not to be taken in the sense of antinomianism, but can be pointing to the spirit of selfishness and superiority.[20] Legalism glorifies self and leads to the feeling of superiority. Paul gives us the exhortation of setting our mind heavenly, which is set in the background of submission to ritualism and human regulations (cf. 2:20-23; 3:2). All of which fall into the sphere of the flesh, thus they are earthly in nature. This last phrase summarizes the nature of the models we are not to follow. We are not to follow such false teachers, and be wary of both legalism and perfectionism. This verse also points to the positive reason we are to follow Paul as he followed Christ. 

To be continued…

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[1]  Silva, WEC: PHILIPPIANS, 209.

[2]  O’Brien, NIGTC: PHILIPPIANS, 445.

[3]  Hawthorne, WBC: PHILIPPIANS, 163.

[4]  Muller, NICNT: PHILIPPIANS, 130.

[5]  Hendriksen, NTC: PHILIPPIANS, 178.

[6]  Hawthorne, WBC: PHILIPPIANS, 163.

[7]  Silva, WEC: PHILIPPIANS, 209.

[8]  Hawthorne, WBC: PHILIPPIANS, 159.

[9]  O’Brien, NIGTC: PHILIPPIANS, 444.

[10]  Delling, “telo"” TDNT, 8:49.

[11]  Hawthorne, WBC: PHILIPPIANS, 165.

[12]  Baker, UNDERSTANDING THE BODY OF CHRIST, 101.

[13]  O’Brien, NIGNT: PHILIPPIANS, 455.

[14]  Behm, koilia, TDNT, 3:788,

[15]  O’Brien, NIGNT: PHILIPPIANS, 456-457, does not mention the conjunction.

[16]  Hawthorne, WBC:PHILIPPIANS, 166.

[17]  Lenski, PHILIPPIANS, 851.

[18]  Gromacki, UNITED IN JOY, 165.

[19]  Hawthorne, WBC: PHILIPPIANS, 167.

[20]  Silva, WEC: PHILIPPIANS, 210