15 Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you.
*Minor differences ignored. Grouped by changes, with first version listed as example.
As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this -- that we must renounce confidence in all things, that we may glory in Christ's righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of -- where the confused medley of such contrivances -- where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung. If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility -- when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, -- "The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living." No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies [1] in the preterite, revelavit, (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.
1 - The rendering of the Vulgate (revelavit) is followed in the Rheims version -- (1582) -- hath revealed.--Ed.
Let us therefore, as many as be perfect - see the notes at Philippians 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that lie had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.
Be thus minded - That is, be united in the effort to obtain the prize, and to become entirely perfect. "Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark."
And if in anything ye be otherwise minded - That is, if there were any among them who had not these elevated views and aims, and who had not been brought to see the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and prevented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim - that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions.
God shall reveal even this unto you - He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full revelation of the nature of religion, or would lead them on so that they would fully understand, it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things.
As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished.
The word τελειοι, perfect, is taken here in the same sense in which it is taken 1-Corinthians 14:20 : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. 1-Corinthians 2:6 : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Ephesians 4:13 : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Hebrews 5:14 : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize.
If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.
(7) Let us therefore, as many as be (m) perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
(7) The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example.
(m) He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in (Philippians 3:16).
Let us therefore, as many as be perfect,.... Not absolutely, but comparatively, with respect to other believers, in a lower class of knowledge and experience; and not with respect to degrees, but parts; and regards such who were not children, but of riper age in divine things, unless the words are spoken ironically:
be thus minded; as the apostle was, to count what were gain to him, loss for Christ; to reckon all things but loss and dung, for the excellency of the knowledge of Christ; to be willing to suffer the loss of all things, to win him, Philippians 3:8; to desire to be found in him, and in his righteousness, and not a man's own, Philippians 3:9; to know more of him in his person, righteousness, sufferings, death, and resurrection from the dead, Philippians 3:10; and to attain to such a state, and yet to disclaim all perfection, and acknowledge their imperfection, Philippians 3:11; and to forget things behind, and reach to those before, Philippians 3:13; and press towards the mark, Christ, for the prize of eternal glory, Philippians 3:14,
and if in anything ye be otherwise minded; as to seek for justification by the works of the law, or partly by Christ and partly by the law, and to imagine and expect perfection in this life:
God shall reveal even this unto you; such errors will be made manifest sooner or later; the day will declare them, and such wood, hay, and stubble, will be burnt up by the fire, which will reveal every man's work, 1-Corinthians 3:12.
therefore--resuming Philippians 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Philippians 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1-Corinthians 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (2-Timothy 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Philippians 3:12, namely, "crowned with complete victory," and having attained absolute perfection.
thus minded--having the mind which he had described, Philippians 3:7-14.
otherwise minded--having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Galatians 3:3): who needed the warning (Philippians 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Galatians 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Matthew 11:25; Matthew 16:17; 1-Corinthians 3:6).
unto you--who sincerely strive to do God's will (John 7:17; Ephesians 1:17).
As many as be perfect. It cannot mean perfect in the absolute sense, for in Philippians 3:12 he declares that he is not perfect, and surely the Philippians were not in advance of the apostle who admonishes them. Meyer says the Greek word here (teleioi) means mature, well developed, not children in Christ. Let such as are so far advanced be thus minded. Show the spirit indicated in Philippians 3:7-14.
If . . . ye be otherwise minded. If you have not the mind to count all else as refuse in contrast with Christ, etc., God shall reveal it to you; will bring you to this state of mind. Of course this clause shows that he does not address those whom he believes to be "perfect."
Only, whereunto we have already attained. The meaning is, Those who have not reached the status I have described, let them make the right use of all the light, ability and knowledge they have obtained.
Let us, as many as are perfect - Fit for the race, strong in faith; so it means here. Be thus minded - Apply wholly to this one thing. And if in anything ye - Who are not perfect, who are weak in faith. Be otherwise minded - Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.
*More commentary available at chapter level.