Philippians 3:17-4:1, Paul’s Summation

Tonight we are reading through Philippians 3:12-4:1. This reading summarizes and concludes Paul’s primary argument in his letter which began with Philippians 1:27 and answers the question of what it looks like in practice to live as citizens worthy of the good news of Jesus Christ. If you have time today, please read Philippians 1:27-4:1 to have a better understanding of the readings this evening.

Paul’s Conclusion: (vv.3:17-4:1)

Paul concludes this section of his letter by encouraging the Philippians to follow his example (Phil. 3:4-11) in following Jesus’s example (Phil. 2:6-11). He reminds them to focus on the things above (Phil. 3:3, 14), not the things below and of the flesh (Phil. 3:2). See, Col. 3:1-17. He repeats that their (and our) citizenship is in heaven, not here with earthly rules and kingdoms (Phil. 1:27, 3:20) so that our lowly bodies will be transformed as was Christ’s. Phil. 2:9, See, 1 Cor. 15:35-54. Therefore, because we are keeping our eye on the prize, because we are Christ’s own forever, and because we have the hope of the transformation in the Resurrection, we can stand firm in the love and the joy of the Lord. These five verses are one of the greatest expressions of the Christian gospel.

Paul and the Philosophers:

Paul is writing to a Roman audience whose education and understanding of the world is shaped by Hellenistic and Roman philosophy. In his conclusion, Paul borrows heavily from the traditional language and genre of contemporary philosophical discourses but modifies them within the context of his gospel message. We have looked at this issue before in our study of the Pastoral Epistles and particularly 1 Thessalonians. In proclaiming his gospel message Paul used the language and idioms that his audience would be familiar with and therefore, Paul provides us with that same example of always reinterpreting and reapplying the gospel message in contemporary language.

In verse 17, Paul writes that his audience should imitate him. In placing himself at the center of his teachings, Paul is following a procedure recommended by philosophers. For example,  Seneca (a Roman Stoic contemporary of Paul who was also martyred by Nero) writes that a person should choose a teacher “who teach by their lives, men who teach us what we ought to do and then provide prove it by their practice . . . Choose as a guide one whom you admire more when you see him act than when you hear his speak.” Epistle 52.8. Therefore, when Paul tells the Philippians to follow his example, Paul is simply following the prescribed pedagogy of his time.

In verse 19, Paul writes about his enemies “Their end is destruction, their god is the belly, and they glory in their shame (i.e. their circumcised genitals), with minds set on earthly things. Phil. 3:19. Epictetus (a late Roman Stoic contemporary of Paul) similarly writes “The man in you is destroyed in this way also . . . When we act for the sake of the belly, or of our sex-organs, or in a lowly and filthy fashion.” Discourses, Book II.9 (p.263). Paul was not necessarily teaching his audience new virtues but used existing contemporary philosophical virtues as a foundation to then talk about Jesus.

Finally, in verses 20-21, Paul writes that our citizenship is in heaven, and from it we await a savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.”  (Like the English, heaven in Greek means the sky, outer space, or a spiritual abode of the gods.) Again, Epictetus writes that those who have communion in the society of God “why should not such a man call himself a citizen of the universe? Why should he not call himself a son of God? And why should he fear anything that happens in this world? . . . And is not death no evil? And are we not akin to God, and have we not come from him? Suffer us to go back to whence we came; suffer us to be freed at last from these bodily fetters that weigh us down.” Discourses Book 1:9.

Paul’s idea that we are citizens of the heavenly realm of God, and not of specific earthly kingdoms, would not be a new teaching to the Philippians, nor would the understanding that at death, God would free us from our lowly bodies and that we become as he is. Paul’s audience would be familiar with these ideas. If you have about ten minutes today, read this Book 1:9 of Epictetus and see where Paul and his Stoic contemporary share language and concepts and where they differ.

Dinner is 6. Menu is a Cobb Salad. Discussion about 6:45. Compline at 8. Hope to see you here!

Lo, God has sent you one who shall show indeed that it is possible. . . he must suffer strokes like an ass and love the very men that strike him as though he were the father or brother of all. Epictetus Book III.22