Footnotes

1. 3:1 Finally…rejoice: the adverb often signals the close of a letter; cf. Phil 4:8; 2 Cor 13:11. While the verb could also be translated “good-bye” or “farewell,” although it is never so used in Greek epistolography, the theme of joy has been frequent in the letter (Phil 1:18; 2:2, 18); note also Phil 4:4 and the addition of “always” there as evidence for the meaning “rejoice.” To write the same things may refer to what Paul has previously taught in Philippi or to what he has just written or to what follows.
2. 3:2–21 An abrupt change in content and tone, either because Paul at this point responds to disturbing news he has just heard about a threat to the faith of the Philippians in the form of false teachers, or because part of another Pauline letter was inserted here; see Introduction. The chapter describes these teachers in strong terms as dogs. The persons meant are evidently different from the rival preachers of Phil 1:14–18 and the opponents of Phil 1:28. Since Phil 3:2–4 emphasize Jewish terms like circumcision (Phil 3:2–3, 5), some relate them to the “Judaizers” of the Letter to the Galatians. Other phrases make them appear more like the false teachers of 2 Cor 11:12–15, the evil-workers. The latter part of the chapter depicts the many who are enemies of Christ’s cross in terms that may sound more Gentile or even “gnostic” than Jewish (Phil 3:18–19). Accordingly, some see two groups of false teachers in Phil 3, others one group characterized by a claim of having attained “perfect maturity” (Phil 3:12–15).
3. 3:2–11 Paul sets forth the Christian claim, especially using personal, autobiographical terms that are appropriate to the situation. He presents his own experience in coming to know Christ Jesus in terms of righteousness or justification (cf. Rom 1:16–17; 3:21–5:11; Gal 2:5–11), contrasting the righteousness from God through faith and that of one’s own based on the law as two exclusive ways of pleasing God.
4. 3:2 Beware of the mutilation: literally, “incision,” an ironic wordplay on “circumcision”; cf. Gal 5:12. There may be an association with the self-inflicted mutilations of the prophets of Baal (1 Kgs 18:28) and of devotees of Cybele who slashed themselves in religious frenzy.
5. 3:3 We are the circumcision: the true people of God, seed and offspring of Abraham (Gal 3:7, 29; 6:15). Spirit of God: some manuscripts read “worship God by the Spirit.”
6. 3:5 Circumcised on the eighth day: as the law required (Gn 17:12; Lv 12:3).
7. 3:7 Loss: his knowledge of Christ led Paul to reassess the ways of truly pleasing and serving God. His reevaluation indicates the profound and lasting effect of his experience of the meaning of Christ on the way to Damascus some twenty years before (Gal 1:15–16; Acts 9:1–22).
8. 3:12–16 To be taken possession of by Christ does not mean that one has already arrived at perfect spiritual maturity. Paul and the Philippians instead press on, trusting in God.
9. 3:12 Attained perfect maturity: possibly an echo of the concept in the mystery religions of being an initiate, admitted to divine secrets.
10. 3:16 Some manuscripts add, probably to explain Paul’s cryptic phrase, “thinking alike.”
11. 3:17–21 Paul and those who live a life centered in Christ, envisaging both his suffering and resurrection, provide a model that is the opposite of opponents who reject Christ’s cross (cf. 1 Cor 1:23).
12. 3:17 Being imitators of me: not arrogance, but humble simplicity, since all his converts know that Paul is wholly dedicated to imitating Christ (1 Cor 11:1; cf. also Phil 4:9; 1 Thes 1:6; 2 Thes 3:7, 9; 1 Cor 4:6).
13. 3:20 Citizenship: Christians constitute a colony of heaven, as Philippi was a colonia of Rome (Acts 16:12). The hope Paul expresses involves the final coming of Christ, not a status already attained, such as the opponents claim.