Brad Pitt. Just the mention of his name causes women all over the world to melt. If somehow you’re not familiar with Brad Pitt, he is a movie star featured in many films including Legends of the Fall, Fight Club, Troy, Ocean’s Eleven, Twelve, and Thirteen, Mr. & Mrs. Smith, and The Curious Case of Benjamin Button. He was married to Jennifer Anniston from the TV show “Friends,” and is currently married to popular Angelina Jolie.. In an interview with a German Web site, Pitt was asked if he believed in God. He smiled and replied, “No, no, no!” Pitt insists he is not a spiritual person: “I’m probably 20 percent atheist and 80 percent agnostic. I don’t think anyone really knows. You’ll either find out or not when you get there, and then there’s no point thinking about it.” In the meantime, Pitt claims he’s found happiness in life. He says, “I am on the path I want to be on.” And right now, that path is a 2½ hour drive from Berlin to Prague on one of his many motorcycles. When asked by the reporter how many motorcycles he owns Pitt responds “Sorry, but I’ve got a problem with that. To be honest, I don’t know how many I have.” Pitt admits his family and a couple of his motorbikes are his most important possessions in life. In this list he also included Jolie’s backside, along with a prized Michael Jackson t-shirt.
Apparently, this good old Midwest boy lost whatever religion he may have had. Yet, despite what our world may say, the Bible teaches that no amount of fame and fortune means anything apart from knowing Jesus Christ personally. Unfortunately, there are many people like Brad Pitt who are losing their religion. But there can be great wisdom in “losing your religion” because religion is humankind’s attempt to reach God. On the other hand, Christianity is God reaching down to humanity through the person and work of Christ. The religious and irreligious alike need to understand that nothing and no one is saved apart from Jesus Christ. In Philippians 3:1–11, Paul challenges you to lose your religion; choose your relationship. He provides two directives that lead to a right relationship with Christ.
1. Shred your religious résumé (3:1–6). Since religion doesn’t save, Paul urges you to renounce your religious background and tendencies. He begins 3:1 with the infamous phrase: “Finally my brethren.” The word “finally” (loipos) makes it sound like Paul is wrapping up his letter. However, he is only at the halfway mark. He has written sixty verses (1:1–2:30) and still has forty–four more to go (3:1–4:23!) As you can imagine, the phrase “finally my brethren” has occasioned a lot of humor at the expense of preachers. A little boy was sitting with his dad in church and whispered, “What does the preacher mean when he says ‘finally’?” To which his father muttered, “Absolutely nothing, son!” This story is humorous because there is so much truth in it. We all know that when a preacher says “finally,” he’s not really done. In most cases, he is merely warming up! Admittedly, many preachers (undoubtedly myself included) inadvertently tease the congregation by giving the impression that they are landing the sermon, only to descend, fill up, and lift off again. Of course, we preachers could argue that the translation “finally” in 3:1 provides us apostolic precedence!4 Regardless, here the Greek adjective loipos doesn’t mean “finally”; instead, it is a transitional marker that should be translated “so then.”
Paul now issues a command: “rejoice in the Lord.” Literally: “You all keep rejoicing in the Lord.” Throughout Philippians, Paul emphasizes the theme of joy. The words “joy” (chara), “rejoice” (chairo), and “rejoice with” (sunchairo) appear a combined total of sixteen times. Here for the first time, however, Paul follows his admonition to rejoice with the qualifier “in the Lord.” This phrase (or “in Christ”) is the key phrase of Philippians and occurs nearly twenty times. It echoes the language of the Psalms that admonishes the righteous to “rejoice in the Lord and be glad” (Ps 32:11) and to “sing joyfully to the Lord” (33:1). In both of these instances, the psalmist urges the worshiping community to praise the Lord for what He has done for them. In other words, regardless of your circumstances, you can always rejoice in God’s attributes and His provisions. While happiness depends upon happenings; joy depends upon Jesus. It is a decision of your will. You can choose to celebrate Christ in the midst of the most difficult circumstances in your life. This happens when you reject discontentment and instead choose to praise.
In Africa there is a fruit called the “taste berry.” It changes a person’s taste so that everything, including sour fruit, becomes sweet and pleasant for several hours after eating the berry. (Since I hate vegetables, I’m on a quest for some taste berries.) Praise could be considered the “taste berry” of the Christian life. When you spend your day in praise and gratitude even the sour circumstances in your life can taste sweet. While this may seem trite to you, it is nonetheless true. If you praise God for who He is and what He has done for you, gratitude will well up within you. As a result, rather than asking God to remove pain, suffering, and trials from your life, you may find yourself praying that He accomplishes His will in the midst of them. I challenge you today to take a notecard and write down the characteristics and attributes of God that are meaningful to you. You may also want to write down the many good gifts that God has given you. Spend time reading through this card daily (perhaps several times a day) and watch God transform your perspective on your adverse circumstances.
Paul concludes 3:1 by saying: “To write the same things again is no trouble to me, and it is a safeguard for you.” What are “the same things” of which Paul writes? They are Paul’s frequent exhortations to rejoice during affliction (cf. 2:28, 29; 3:1; 4:4). Paul writes, “It’s no problem for me to wax eloquent on the need to rejoice in the midst of suffering. The Lord knows I’ve had plenty of experience in this endeavor.” More importantly, Paul declares that his repetition is a “safeguard” (asphales) for the church. This word is the opposite of the verb meaning “to trip up, or cause to stumble.” Paul’s passion is for the believers to stand firm, to be steady and secure. The reason is simple: Words sink in over time. Major truths need to be repeated for emphasis, impact, and retention. So today “rejoice in the Lord…and again I say REJOICE!”
In 3:2–6, Paul discusses the danger of religion and religious people. He begins with a warning in 3:2: “Beware of the dogs, beware of the evil workers, beware of the false circumcision.”This is very strong language—definitely not very PC! Three times he calls these religious zealots derogatory names. Three times he uses the word “beware!” Paul’s word to the church is: Look over your shoulder and look ahead. Pray, but don’t close your eyes. Although it may appear that Paul is referring to three different groups of people; he is describing three distinguishing characteristics of a single religious group called Judaizers. These Jewish extremists believed that circumcision and other works were necessary for salvation. So after Paul shared the message of faith alone in Christ alone in Philippi, they came onto the scene and told the church his message was inadequate. They had the audacity to insist that the uncircumcised Greek and Roman Philippians were not saved after all. Now you can see why Paul is so righteously indignant and downright ticked off!
First, Paul calls the Judaizers “dogs.” In any day and age, it’s not a compliment to be called a dog; however, in Paul’s day it was a real slap. Dogs were coyote-like scavengers who fed on road kill, filth, and garbage—they were vivid images of the unclean. Rabbis called Gentiles “dogs” because they did not believe in the one true God—Yahweh. The great irony of this rebuke is Paul turns the table on his fellow Jews and declares: “YOU are the ones who have rejected God! You are the ones who are leading people astray through your false teaching. YOUare the dirty dogs!
Second, Paul calls the Judaizers “evil workers.” The term “worker” (ergates) is typically used in a positive sense of a laborer or missionary. But here Paul adds the adjective “evil” (kakos) to denote a worker who perverts God’s purposes. This is true spirit of treachery.
Third, Paul calls the Judaizers “the false circumcision.” The term translated “false circumcision” (katatome) literally means “mutilation.” Instead of using the typical biblical term for circumcision (peritome, cf. 3:3), Paul refuses to dignify this false teaching by giving it a biblical name. Circumcision, the Judaizers’ greatest source of pride, is interpreted by Paul as mutilation. He is saying, “YOU have mutilated the flesh of these young brethren!”
In 3:3, Paul contrasts false religion with a relationship with Christ. Specifically, he certifies that the church is the true people of God: “for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh.” Paul declares that Christians are not mutilators of the flesh. Instead believers are the true circumcision, spiritually speaking. Paul gives three evidences that Christians indeed are the people of God rather than the unbelieving Jews.
First, Christians “worship in the spirit of God.” In this context this phrase could mean that our worship is internal, not merely external. However, this word for “worship” (latreuo) connotes servanthood or service or coming under the authority of someone. So Paul is likely suggesting that believers are called to worship in “spirit and truth” (John 4:24), yet are also called to external expressions of that worship.
Second, Christians “glory in Christ Jesus.” Paul’s word for “glory” (kauchaomai) can mean “to boast,” and, together with two other closely related words (kauchema and kauchesis), is often used in his letters to indicate one’s confidence. We are the true people of God, says Paul, because we boast that the Messiah has come in Jesus.
Third, Christians “put no confidence in the flesh.” “Flesh” (sarx) here refers to “earthly things or physical advantages.” When you stand before the Lord Jesus Christ, don’t you dare say, “We made it didn’t we? Jesus, you did your part by dying on the cross, but I also did mine through my works of righteousness. We partnered together in my salvation.” I can’t think of a declaration more repugnant to the Lord. Instead, we must fall on our faces and acknowledge that we don’t deserve God’s goodness and grace.
In 3:4–6, Paul seems to respond to those religious objectors who might be brazen enough to say, “Well, Paul, perhaps you prefer grace because you don’t have the works or the religious pedigree that we do.” Paul squashes this notion like a bug when he declares: “…although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.” Paul was the crème de la crème. He was a religious connoisseur. In this passage, Paul presents a succinct list of seven reasons why he could boast in the flesh. The first four relate to his birth:
(1) “circumcised the eighth day”: he was a legitimate Jew from the beginning, not a proselyte; (2) “of the nation of Israel”: he had a pure lineage that traced directly back to Jacob (i.e., Israel); (3) “of the tribe of Benjamin”: the tribe of Benjamin provided Israel with its first king and remained loyal to the house of David; and (4) “a Hebrew of Hebrews”: he was not raised as a Hellenistic Jew, but in a family that retained the Hebrew language and customs. The last credentials relate to Paul’s achievements: (5) “as to the Law, a Pharisee”: he was a member of the strictest, most orthodox and patriotic sect of Judaism; (6) “as to zeal, a persecutor of the church”: he was a zealous defender of the integrity of Judaism, and before his encounter with Christ, he aggressively sought to overthrow the early Christian communities; and (7) “as to the righteousness which is in the Law, found blameless”: from the outward perspective of conduct and observance of the Mosaic law, he lived by the book. By rattling off his credentials, Paul successfully demonstrates that he can beat the Judaizers at their own religious game!
What do you boast in? Where does your confidence lie? Perhaps you have claimed one or more of the following. I was…born into a Christian country, raised by Christian parents or grandparents, baptized or confirmed in a church, or educated in a Christian school. Maybe even now you claim…I am a church member, I read my Bible and pray, or I am a good person. While these are blessings and privileges, they do not make you a Christian, or put you in good standing with God. Works have their place, but not when it comes to salvation.
I don’t want anyone to be impressed with my education. It’s all from God! So lose your religion; choose your relationship.
[Paul is clear. In order to have a right relationship with God, you must shred your religious résumé. His second directive is equally straightforward.]
2. Know your ultimate purpose (3:7–11). Instead of trusting in your religious résumé, it is crucial to trust the person and work of Christ. This section forces you to ask: What’s really important in my life? Paul writes in 3:7: “But whatever things were gain to me, those things I have counted as loss for the sake of Christ.” The word “but” marks a sharp contrast with the previous section. The “things” that were gain to Paul is a reference to his religious résumé (3:4–6). The term “count” (hegeomai) is used three times in verses 3:7–8. It is a mathematical term that means “to engage in an intellectual process, think, consider, regard.” The word “loss” (zemia) is only found in two other places in the New Testament. This is a business term for “forfeit.” Paul is saying that at a point in the past when he was converted to Christ, he made a decision of his will to count everything that he had accomplished as loss—making no contribution whatsoever to his salvation. He transferred his trust from his own supposed works of righteousness to the Lord Jesus Christ’s perfect righteousness. Today, if you have never believed in Christ, transfer your trust in your own works to Christ’s perfect work.
Verses 8–11 constitute one long sentence. The main part of the sentence is: “I count all things to be loss.” The rest of the sentence is made up of three subordinate clauses that present three reasons to lose your religion and choose your relationship. In 3:8, Paul moves from a past act to a present lifestyle. Not only did Paul count all things loss in the past; he continues to do so in the present as a believer. He puts it like this: “More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ.” In his present Christian life, Paul counts all of his achievements as “loss.” This refers to works such as writing Scripture, preaching Christ, evangelizing unbelievers, planting churches, and mentoring missionaries and pastors. Granted, all of these works of service are wonderful; however, they do not measure up with “the surpassing value of knowing Christ.” Ultimately, Paul concludes that these works and many more are “rubbish.” Now this translation is fine if you live across the pond in the UK; however, most Americans don’t use this term.
Let me explain. They try to be prim and proper. But the Greek term that is translated “rubbish” (skubala) means “dung, excrement, poop.” This term is so strong that some Greek scholars even use expletives to define this word. However, if I used the appropriate expletive, it would be the only thing you would potentially remember about my lesson. But I will unashamedly and unapologetically use the word “poop.” Paul says, “Human accomplishments are ‘poop’ compared to the pursuit of knowing Christ.” Even Isaiah 64:6 declares that our righteousness is like “filthy garments” (see the NET’s literal rendering: “a menstrual rag”)
Our “good works” apart from Christ are putrid in God’s nostrils. They cannot earn salvation or even maintain salvation. Even impressive religious works that aren’t carried out by abiding in Christ cannot win God’s favor or bring eventual reward. They will result in “wood, hay, straw” (1 Cor 3:12). I want to come to the place in my life and ministry where I truly believe this. I want to be a man who clings to Christ because I recognize that I can’t do anything apart from Him (John 15:5). May I lose my religion and choose my relationship. I pray this for you as well.
In 3:9, Paul indicates that he longs to “be found in Him [Christ], not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.” Paul insists that salvation is the work of God. The phrase translated “through faith in Christ” is better rendered “through the faithfulness of Christ” (see NET). This means Jesus Christ initiates and sustains salvation. Someone came to an Orthodox priest one day and asked, “Father, are we saved by faith or by works?” The answer was filled with wisdom. “Neither. We are saved by God’s mercy.” What a great insight! Salvation comes from God. It was His idea and He ought to receive all the glory. Your only response should be to appropriate His offer. This is what the Bible calls “faith” (pistis). It is simply taking God at His Word by receiving His promise that Jesus gives eternal life to those who trust in Him. This is what it means to be “found in Him.”
Would you humor me and take a piece of paper (with your name on it) and your Bible? Let your Bible represent Christ and the piece of paper your life. Now take the paper, place it in the Bible, and then close the Bible so that the paper is completely covered. Now the paper (your life) is “in” the Bible (Jesus Christ). It’s not enough be “near” Christ or “next to” Christ. True salvation means to be “in” Christ so that when God looks at you, He doesn’t see you, He sees Jesus instead. Your sins, past, present, and future are forgiven, forgotten, forever! That’s what Paul means in 3:9 when he speaks of “the righteousness which comes from God on the basis of faith.”
However, Paul doesn’t stop with faith in Christ. He doesn’t want you to sit, soak, and sour because he’s not satisfied with mere “fire insurance.” Instead he longs for you and me to press on to maturity in Christ. In 3:10, Paul shares his mission and ultimate purpose in life: “…that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death.”
To “know” (ginosko) Christ does not mean to have head knowledge about Him, but to “know Him” intimately and passionately. Ginosko and its Hebrew counterpart yada can even be used of sexual intercourse. Here, in this context, however, to know Christ is to experience intimate fellowship with Him and live out His life. Paul wants to know Christ’s resurrection, but not just in an intellectual sense. Paul wants to be resurrected in a spiritual sense on a daily basis. He also wants to know the fellowship of Christ’s sufferings. Most Christians would prefer to skip this aspect of knowing Christ. Yet, suffering is part and parcel of the Christian life. Over the course of my life, I have battled back pain. Similarly, if you are a member of God’s family, it is guaranteed that you will share in the suffering of Christ. It is hereditary. Yet, suffering will grow you up in Christ like nothing else. Lastly, Paul yearned to be conformed to Christ’s death, which means a daily dying to self and living for Christ. The story is told that when James Calvert went out as a missionary to the cannibals of the Fiji Islands, the captain of the ship that had carried him there sought to turn him back by saying, “You will lose your life and the lives of those with you if you go among such savages.” Calvert’s reply demonstrates the meaning of Philippians 3:10. He said, “We died before we came here.” This is what it means to be conformed to Christ’s death. For Paul and for you and me, knowing Christ can get better and better. Karen and I have been married 28 years and I can testify to you that a Christ-honoring marriage can get better and better with every passing year. Similarly, the longer I walk with the Lord, the more I love and appreciate Him. Is anything more important in your life than your relationship with Jesus Christ? If so, ask the Lord to give you a greater passion for Him.
Finally, and I really do mean, finally, Paul concludes this section with an unusual and surprising statement expressing a desire to “…attain to the resurrection from the dead” (3:11). The NASB begins this verse with “in order that”; however, this phrase doesn’t appear in the Greek text. Instead, it is the adverbial phrase ei pos which means “if somehow” (see NASB margin). This leads to several observations.
First, whatever Paul means by “the resurrection from the dead,” he is unsure that he will attain it. It is unlikely, then, that he is referring to his bodily resurrection.
Second, the term translated “resurrection” (exanastasis) literally means “out-from resurrection.” It appears that Paul’s hope is not simply to be physically resurrected, but to gain what he calls the “out-resurrection.” The compound form points to a fuller participation in the resurrection.
Third, attaining to the resurrection from the dead is dependent upon being conformed to Jesus Christ’s sufferings and death. Paul knows that he has to do something in addition to place his faith in Christ. Knowing the power of Christ’s resurrection is required, sharing His sufferings is required, and conforming oneself to His death by laying down one’s life for others is required in order to participate in the “out-resurrection.”
Fourth, this out-resurrection is a reward, not a gift of grace. Verse 14 likens it to a “prize.” Paul is concerned with achieving a distinctive resurrection life—a new life that stands out from the rest. This calls to mind Hebrews 11:35, which speaks of a “better resurrection” for those who suffer. Jesus speaks of believers being “repaid at the resurrection of the righteous” for humility, servitude, and obedience (Luke 14:14). Paul is not merely hoping that he will attain physical resurrection. That’s a done deal! He is confident in his salvation. Rather he is seeking to be distinctively resurrected; resurrected to stand before Christ who will approve his life and give him important new responsibilities in the age to come. Thus, in this single passage, Paul hits justification, sanctification, and glorification. Yet, his goal is that the Lord Jesus Christ receives all glory, honor, and praise.
You are likely familiar with the story of the Titanic. But you may not have heard of a rich lady who was in her cabin when the order to abandon the ship was given. There was no time for packing possessions. She noticed two things on her dressing table: her jewel box and a bowl of oranges. She made a rapid assessment of what was most valuable to her given the urgency of the situation. Wisely she abandoned her jewels and grabbed the oranges instead. She recognized that they might give nourishment on the open sea whereas her jewels would be worthless to her. Likewise, you are called to invest your life in a pursuit that doesn’t seem very significant to the world, the pursuit of knowing Christ. In this life knowing Jesus will provide you purpose and significance. More importantly, if you live your life for Christ, in the life to come you will be eternally grateful. Lose your religion; choose your relationship. Make sure today that you choose Jesus Christ. The Bible declares, “You are just a vapor that appears for a little while and then vanishes away” (James 4:14). Don’t delay; choose Christ today! Seek to know Him intimately. Live for Him all the days of your life. You will never, ever regret it.