Tertullian — Commentary on Scripture

But what things were gain to me, those I counted loss for Christ.

But "those things which he had once accounted gain," and which he enumerates in the preceding verse-"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee -he now reckons to be only "loss" to himself; (in other words, ) it was not the God of the Jews, but their stupid obduracy, which he repudiates.

Philippians 3:8 · 3 passages

Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

Thus far, finally, of patience simple and uniform, and as it exists merely in the mind: though in many forms likewise I labour after it in body, for the purpose of "winning the Lord; " inasmuch as it is a quality which has been exhibited by the Lord Himself in bodily virtue as well; if it is true that the ruling mind easily communicates the gifts of the Spirit with its bodily habitation.

But "those things which he had once accounted gain," and which he enumerates in the preceding verse-"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee -he now reckons to be only "loss" to himself; (in other words, ) it was not the God of the Jews, but their stupid obduracy, which he repudiates. These are also the things "which he counts but dung for the excellency of the knowledge of Christ" (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e. Christ, "the righteousness which is of God.

Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer." The very closing sentence of the period confirms (the supposition) that this is thus to be understood.

Philippians 3:9

And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

These are also the things "which he counts but dung for the excellency of the knowledge of Christ" (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e. Christ, "the righteousness which is of God." Then, say you, according to this distinction the law did not proceed from the God of Christ.

Philippians 3:11

If by any means I might attain unto the resurrection of the dead.

It is in expectation of this for himself that the apostle writes to the Philippians: "If by any means," says he, "I might attain to the resurrection of the dead. Not as though I had already attained, or were already perfect." And yet he had believed, and had known all mysteries, as an elect vessel and the great teacher of the Gentiles; but for all that he goes on to say: "I, however, follow on, if so be I may apprehend that for which I also am apprehended of Christ.

Philippians 3:12 · 2 passages

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.

Let the one, therefore, have the necessity of continuing; the other, further, even the power of not marrying. Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.

Philippians 3:13 · 2 passages

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards.

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

Philippians 3:15 · 2 passages

Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

Or do you think that every believer is entitled to originate and establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the Lord says, "But why do you not even of your own selves judge what is right? " And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, "If of anything you are ignorant, God shall reveal it unto you; " he himself, too, being accustomed to afford counsel though he had not the command of the Lord, and to dictate of himself as possessing the Spirit of God who guides into all truth.

"And if," says (the apostle), "there are matters which ye are ignorant about, the Lord will reveal to you." Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth, inquire whether there be not a worthier reason adduced among its for the observing of the ninth hour; so that this reason (of ours) must be attributed even to Peter if he observed a Station at the time in question.

Philippians 3:19 · 3 passages

Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

Not one of such women knows how to speak of the good of single-husbandhood; for their "god," as the apostle says, "is their belly; " and so, too, what is neighbour to the belly.

Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity. For it is emulation, not religion, which impels them. Sometimes it is that god- their belly -himself; because the brotherhood readily undertakes the maintenance of virgins.

every toil of forced complaisance, with a view to ensnaring the childless; which makes the slaves of the belly submit to contumelious patronage, in the subjection of their liberty to their gullet.

Philippians 3:20 · 5 passages

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," which the apostle also calls "our mother from above; " and, while declaring that our poli/teuma, or citizenship, is in heaven, he predicates of it that it is really a city in heaven.

For when (the apostle) says, "Not (the righteousness) which is of the law, but that which is through Him," he would not have used the phrase through Him of any other than Him to whom the law belonged. "Our conversation," says he, "is in heaven." I here recognise the Creator's ancient promise to Abraham: "I will multiply thy seed as the stars of heaven.

But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven. You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn.

In this way also "shall strength be made perfect in weakness," -saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, "we have our citizenship, from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body" -of course after the resurrection, because Christ Himself was not glorified before He suffered.

For when the apostle says, "As is the earthy," that is, man, "such also are they that are earthy"-men again, of course; "therefore as is the heavenly," meaning the Man, from heaven, "such are the men also that are heavenly." For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both.