Phili 3:12-21 | RWP | e4.org | Not that ( ουχ οτ ). To guard against a misunderstanding as in ; ; ; , . I have already obtained ( ηδη ελαβον ). Rather, "I did already obtain," constative second aorist active indicative of λαμβανω , summing up all his previous experiences as a single event. Or am already made perfect ( η ηδη τετελειωμα ). Perfect passive indicative (state of completion) of τελειοω , old verb from τελειος and that from τελος (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. But I press on ( διωκω δε ). He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω , as in ; ; ). If so be that ( ε κα ). "I follow after." The condition (third class, ει--καταλαβω , second aorist active subjunctive of καταλαμβανω ) is really a sort of purpose clause or aim. There are plenty of examples in the Koine of the use of ε and the subjunctive as here (Robertson, Grammar , p. 1017), "if I also may lay hold of that for which ( εφ' ω , purpose expressed by επ ) I was laid hold of ( κατελημφθην , first aorist passive of the same verb καταλαμβανω ) by Christ Jesus." His conversion was the beginning, not the end of the chase.

‏ Philippians 3:12-21

Not that ( ουχ οτ ). To guard against a misunderstanding as in Joh 6:26; 12:6; 2Co 1:24; Php 4:11, 17.

I have already obtained ( ηδη ελαβον ). Rather, "I did already obtain," constative second aorist active indicative of λαμβανω, summing up all his previous experiences as a single event.

Or am already made perfect ( η ηδη τετελειωμα ). Perfect passive indicative (state of completion) of τελειοω, old verb from τελειος and that from τελος (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him.

But I press on ( διωκω δε ). He is not discouraged, but encouraged. He keeps up the chase (real idea in διωκω, as in 1Co 14:1; Ro 9:30; 1Ti 6:11).

If so be that ( ε κα ). "I follow after." The condition (third class, ει--καταλαβω, second aorist active subjunctive of καταλαμβανω ) is really a sort of purpose clause or aim. There are plenty of examples in the Koine of the use of ε and the subjunctive as here (Robertson, Grammar, p. 1017), "if I also may lay hold of that for which ( εφ' ω, purpose expressed by επ ) I was laid hold of ( κατελημφθην, first aorist passive of the same verb καταλαμβανω ) by Christ Jesus." His conversion was the beginning, not the end of the chase.

Not yet ( ουπω ). But some MSS. read ου (not).

To have apprehended ( κατειληφενα ). Perfect active infinitive of same verb καταλαμβανω (perfective use of κατα, to grasp completely). Surely denial enough.

But one thing ( εν δε ). No verb in the Greek. We can supply ποιω (I do) or διωκω (I keep on in the chase), but no verb is really needed. "When all is said, the greatest art is to limit and isolate oneself" (Goethe), concentration.

Forgetting the things which are behind ( τα μεν οπισω επιλανθανομενος ). Common verb, usually with the genitive, but the accusative in the Koine is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it).

Stretching forward ( επεκτεινομενος ). Present direct middle participle of the old double compound επεκτεινω (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

Toward the goal ( κατα σκοπον ). "Down upon the goal," who is Jesus himself to whom we must continually look as we run (Heb 12:2). The word means a watchman, then the goal or mark. Only here in N.T.

Unto the prize ( εις το βραβειον ). Late word (Menander and inscriptions) from βραβευς (umpire who awards the prize). In N.T. only here and 1Co 9:24.

Of the high calling ( της ανω κλησεως ). Literally, "of the upward calling." The goal continually moves forward as we press on, but yet never out of sight.

As many as be perfect ( οσο τελειο ). Here the term τελειο means relative perfection, not the absolute perfection so pointedly denied in verse 12. Paul here includes himself in the group of spiritual adults (see He 5:13).

Let us be thus minded ( τουτο φρονωμεν ). Present active volitive subjunctive of φρονεω. "Let us keep on thinking this," viz. that we have not yet attained absolute perfection.

If ye are otherwise minded ( ε τ ετερως φρονειτε ). Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect.

Shall God reveal unto you ( ο θεος υμιν αποκαλυψε ). He turns such cases over to God. What else can he do with them?

Whereunto we have already come ( εις ο εφθασαμεν ). First aorist active indicative of φθανω, originally to come before as in 1Th 4:15, but usually in the Koine simply to arrive, attain to, as here.

By that same rule let us walk ( τω αυτω στοιχειν ) Aleph A B do not have κανον (rule). Besides στοιχειν is the absolute present active infinitive which sometimes occurs instead of the principal verb as in Ro 12:15. Paul means simply this that, having come thus far, the thing to do is to go "in the same path" ( τω αυτω ) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

Imitators together of me ( συνμιμητα μου ). Found only here so far, though Plato uses συμμιμεισθα. "Vie with each other in imitating me" (Lightfoot).

Mark ( σκοπειτε ). Old verb from σκοπος (verse 14). "Keep your eyes on me as goal." Mark and follow, not avoid as in Ro 16:17.

An ensample ( τυπον ). Originally the impression left by a stroke (Joh 20:25), then a pattern (mould) as here (cf. 1Th 1:7; 1Co 10:6, 11; Ro 5:14; 6:17).

I told you often ( πολλακις ελεγον ). Imperfect active, repetition in Paul s warnings to them.

Even weeping ( κα κλαιων ). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. 2Co 2:4).

The enemies of the cross of Christ ( τους εχθρους του σταυρου του Χριστου ). Either the Judaizers who denied the value of the cross of Christ (Ga 5:11; 6:12, 14) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1Jo 2:4).

Whose god is the belly ( ου το θεος η κοιλια ). The comic poet Eupolis uses the rare word Κοιλιοδαιμων for one who makes a god of his belly and Seneca speaks of one who abdomini servit. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame.

Who mind earthly things ( ο τα επιγεια φρονουντες ). Anacoluthon. The nominative does not refer to πολλο at the beginning, but with the accusative τους εχθρους in between. See Mr 12:40.

Our citizenship ( ημων το πολιτευμα ). Old word from πιλιτευω (Php 1:27), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (Joh 18:36). Milligan (Vocabulary) doubts if commentators are entitled to translate it here: "We are a colony of heaven," because such a translation reverses the relation between the colony and the mother city. But certainly here Paul's heart is in heaven.

We wait for ( απεκδεχομεθα ). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul's eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

Shall fashion anew ( μετασχηματισε ). Future active indicative of μετασχηματιζω for which see 1Co 4:6; 2Co 11:13ff.

Conformed to ( συμμορφον ). For which ( συν, μορφη ) see Ro 8:29, only N.T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ's glory (1Co 15:54f.).

According to the working ( κατα την ενεργειαν ). "According to the energy." If any one doubts the power of Christ to do this transformation, Paul replies that he has power "even to subject all things unto himself."