Let us therefore, as many as are perfect, be thus minded; and if in any thing you be otherwise minded, this also God will reveal to you.

“And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, "Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus." And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, "As many of us as are perfect, are thus minded," manifestly describing perfection as the renunciation of sin, and regeneration into the faith of the only perfect One, and forgetting our former sins.”

“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 what other light was this but the calling of the Gentiles, which is the trunk, i.e., the tree of the Lord, in whom engrafted it bears fruit? And the word, "giving increase of beauty in the case of the shoot," expresses the excellency of our calling. And if the words, "giving increase of beauty in the case of the shoot," are understood, as perhaps they may, with reference to its, the clause is still quite intelligible. For, by progressing in virtue, and attaining to better things, "reaching forth to those things which are before," according to the word of the blessed Paul, we rise ever to the higher beauty. I mean, however, of course, spiritual beauty, so that to us too it may be said hereafter, "The King greatly desired thy beauty."”

“To neglect these things any further, and to persevere in the former error, what is it else than to fall under the Lord's rebuke, who in the l psalm reproveth, and says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth, seeing thou hatest instruction and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers." For to declare the righteousness and the covenant of the Lord, and not to do the same that the Lord did, what else is it than to cast away His words and to despise the Lord's instruction, to commit not earthly, but spiritual thefts and adulteries? While any one is stealing from evangelical truth the words and doings of our Lord, he is corrupting and adulterating the divine precepts, as it is written in Jeremiah. He says, "What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one from his neighbour, and cause my people to err by their lies and by their lightness." Also in the same prophet, in another place, He says, "She committed adultery with stocks and stones, and yet for all this she turned not unto me." That this theft and adultery may not fall unto us also, we ought to be anxiously careful, and fearfully and religiously to watch. For if we are priests of God and of Christ, I do not know any one whom we ought rather to follow than God and Christ, since He Himself emphatically says in the Gospel, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." Lest therefore we should walk in darkness, we ought to follow Christ, and to observe his precepts, because He Himself told His apostles in another place, as He sent them forth, "All power is given unto me in heaven and earth. Go, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." Wherefore, if we wish to walk in the light of Christ, let us not depart from His precepts and monitions, giving thanks that, while He instructs for the future what we ought to do, He pardons for the past wherein we in our simplicity have erred. And because already His second coming draws near to us, His benign and liberal condescension is more and more illuminating our hearts with the light of truth.”

“If we, because of the tendency to err that lies within the human condition, take the meaning of anything for granted, we are not to refuse increase of understanding through grace.… For the apostle has already explained the thought of those whose thought is perfect. As to those who think otherwise concerning God's revelation, he hopes that their thoughts will be brought to perfection.”

“"Let us, therefore, as many as be perfect, be thus minded," saith he. "And if in anything ye are otherwise minded, even this shall God reveal unto you." What sort of thing? That we should "forget the things which are behind." Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore sayest thou, "as many as are perfect"? For tell me, are we minded as thou art? For if thou hast not attained nor art perfected, how dost thou command those that are perfect to be so minded as thou art, who art not yet perfect? Yea, for this, saith he, is perfection. And "if ye are in anything otherwise minded, even this shall God reveal unto you." That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what saith he? "If in anything ye are otherwise minded, even this shall God reveal unto you." See how humbly he saith this! God shall teach you, i.e. God shall persuade you, not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but "shall reveal," that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he hath apprehended all, hath nothing.”

“Above he set forth how they were falling short of the ultimate perfection; now he exhorts others to think the same thing. And first the exhortation is set down; second, what is necessarily required of them, there: *nevertheless, that to which we have attained*, etc. He says therefore *whosoever*, etc., namely what I think, namely that I am not perfect. How then, if we are perfect, do we think as if not perfect? I respond. It must be said that they are perfect with the perfection of the way, but not perfect with the perfection of comprehension, namely when the whole intention is borne in act unto God. But in the way, habitually, namely that we do nothing against God. And he says *whosoever*, because the more perfect someone is, the more he recognizes himself as imperfect. Job, last chapter: *with the hearing of the ear I have heard you, but now my eye sees you. Therefore I reprehend myself, and do penance in ashes and dust*, etc. Hebrews 5:14: *solid food is for the perfect: of those who by custom have their senses exercised unto the discernment of good and evil*. *And if anything otherwise*, etc. In the Gloss it is said in four ways, and first two more literal senses are set down. One is this: I say that you should think what I think, namely that you are imperfect; nevertheless if you think anything otherwise, that is, better about yourselves than I think about myself, this very thing has been granted to you through divine revelation. And when something has been revealed to you more deeply which was not to me, I do not contradict, but yield to your revelation. Nevertheless I do not wish that on account of this revelation you should depart from the unity of the Church; but let us hold, out of unity, that to which we have attained, that we may think the same thing, etc. Which unity of the Church consists in unity of the truth of faith, and of rightness of good operation. And each is to be kept. II Corinthians, last chapter, 13:11: *be perfect, exhort one another, think the same thing*, etc. And the same rule of good life and operation. Galatians, last chapter, 6:16: *whoever shall have followed this rule, peace upon them and mercy*, etc. Or otherwise: I say, even if you think otherwise on account of ignorance or weakness than the truth holds, humbly confess it, and do not defend it stubbornly. Matthew 11:25: *you have hidden these things from the wise and prudent, and have revealed them to little ones*, etc. Or otherwise: I say that we should think the same thing, namely that we have not yet comprehended; but if you now think anything otherwise than is to be thought in the future, because now we see in a mirror, but then face to face, God will reveal it in the future. Psalm 28:9: *he will reveal the thick places*, etc. Or otherwise: whether you think here obscurely, or in the future manifestly, God will reveal, because faith is from God. *Nevertheless*, etc., is not changed. Then when he says *imitators*, etc., he leads them to the imitation of himself and of others, so that they may beware of the wicked. And first he sets forth the intention; second the reason, there: *for many*, etc. He says therefore: because I reckon these things as dung, etc., in this be imitators, etc. John 10:3: *they will hear his voice*, etc. I am the shepherd, you are my sheep through imitation. *Be imitators of me*, I Corinthians 4:17, *as I also am of Christ*, etc. And *observe*, that is, diligently consider, *those who so walk*, as I do. And you can know it from my rule and teaching. I Timothy 4:12: *be an example of the faithful in word, in conduct, in charity, in faith, in chastity*. I Peter 5:3: *being made a pattern of the flock from the heart*. Then when he says *many*, etc., the reason for the admonition is set down: and first on the part of those to be avoided, second on the part of those to be imitated, there: *but our conversation*, etc. But lest this should seem to be said out of hatred, he prefaces his affection; second he shows what sort those to be avoided are, there: *enemies*, etc. He says therefore: I say that those to be imitated need observation, because certain ones walk otherwise, namely from bad to worse. Psalm 81, verse 5: *they walk in darkness*, etc. *Whom*, etc., with you present, but now also *weeping*, out of compassion. Jeremiah 9:1: *who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night for the slain of my people?* And he shows the reason for this, saying *enemies*, etc., whom he describes, first from their work; second from their intention, there: *whose God*, etc. Likewise concerning the first, first he sets forth the work; second he shows the outcome of the work, there: *whose end*, etc. Their work is the exercise of enmity against the cross of Christ, namely of those saying that no one can be saved without the legal observances, in which they empty out the power of the cross of Christ. Galatians 2:21: *for if justice is by the law, then Christ died for nothing*, that is, without benefit. I Corinthians 1, verse 18: *for the word of the cross is to those who perish indeed foolishness: but to those who are saved*, that is, to us, *it is the power of God*. And what will come of it? Certainly for us life through the cross of Christ; but for them the contrary, because they will incur death. Hence he says *whose end is destruction*, namely of eternal death. Job 28, verse 3: *he divides the stone of darkness and the shadow of death*, etc. Then he describes them as to their intention. And first he manifests their intention; second he shows the outcome of the intention, there: *and whose glory*, etc. He says therefore *whose God*, etc., as if he were to say: therefore they sow this abroad, namely that the legal observances are to be kept, on account of gain and their own glory, that they may satisfy the belly. Romans, last chapter: *they do not serve the Lord, but their own belly, and by sweet speeches and blessings they seduce the hearts of the innocent*. Ecclesiastes 6:7: *all the labor of man is in his mouth, but his soul will not be filled*. And he says *God*, because it is proper to God that he be the first principle and the last end. Hence whoever has something as his end, that is his God. Likewise they seek their own glory, against that word of John 8:50: *I do not seek my own glory; there is one who seeks and judges*, etc. But their outcome will be in confusion. Hosea chapter 4:7: *I will change their glory into ignominy*. And this belongs to them, who *mind earthly things*, that is, to whom earthly things are pleasing, and they seek them. And these will be confounded, because their status passes away. Romans 8:13: *if you live according to the flesh, you will die*, etc. The Gloss: *whose God*, etc., it is proper to God to justify; those therefore who placed justification in foods, called their belly God. Likewise, *is in confusion*, because it is in confounding things, namely in the circumcision of the shameful parts, and the slaying of brute animals. Consequently he shows what sort those to be imitated are, there: *but our conversation*, etc. And first he describes in them the heavenly manner of life; second the expectation, there: *whence also the savior*, etc.; third the benefit, there: *who will reform the body of our lowliness*. He says therefore: they mind earthly things, but it is not so with us, because our manner of life is in the heavens, that is, it is perfected through contemplation. II Corinthians 4:18: *while we look not at the things which are seen, but at the things which are not seen*, etc. Likewise through affection, because we love only heavenly things. Likewise through operation, in which there is a heavenly representation. I Corinthians 15:49: *as we have borne the image of the earthly, let us also bear the image of the heavenly*. But why is our manner of life there? Because from thence we await the best help. Psalm 120, verse 1: *I have lifted up my eyes to the mountains*, etc. Matthew 6:21: *where your treasure is, there also is your heart*. Hence he says *whence also we await our savior*. Isaiah 30:18: *blessed are all who await him*. Luke 12:36: *like men awaiting their lord, when he shall return from the wedding*, etc. Now this coming does three things. First, the common resurrection. Therefore he says *he will reform the body of lowliness*, that is, of abjection, because it is subject to mortality. Job chapter 25:6: *man is rottenness, and the son of man a worm*. I Corinthians 15:43: *it is sown in corruption, it will rise in incorruption: it is sown in dishonor, it will rise in glory: it is sown in weakness, it will rise in power*. This body thus cast down he will reform, that is, he will bring it back to its proper form. Romans 8:11: *he who raised Jesus Christ from the dead, will also give life to our mortal bodies*, etc. Second, the imitation of the saints. Therefore he says *conformed to the body of his glory*. For the body of Christ is glorified through the glory of his divinity, and this he merited through his passion: whoever therefore participates in the power of the divinity through grace, and imitates the passion of Christ, will be glorified. Apocalypse 3:21: *he who shall overcome, I will give him to sit with me on my throne, as I also have overcome, and have sat with my Father on his throne*. I John 3:2: *we shall be like him*. Matthew 13:43: *then the just will shine like the sun in the kingdom of their Father*. And he does this according to the operation of his divinity, that is, through the power in himself, by which he is able to subject all things to himself. For all will be subjected to Christ, some as to salvation, some as to punishment: in the former he will exercise mercy, in the latter justice. Psalm 8:8: *you have subjected all things under his feet*, etc. I Corinthians 15:28: *the Father has subjected all things to the Son*. John 5:19: *whatsoever things the Father does, the Son likewise does*.”

“The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: "If in any thing you be otherwise minded - if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law - yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ."”

“Nevertheless, whereto we have already attained,.... Whatever degree of knowledge of Christ, and the truths of his Gospel, is attained to, let it be retained, and not departed from: let us walk by the same rule; either the doctrine of justification by Christ's righteousness in particular, which is a rule of judgment concerning other things; for so far as they agree or disagree with this, they are to be received or rejected; or the Scriptures of truth, which are the rule of faith and practice, and the standard and test, to which all are to be brought and tried: let us mind the same thing; be of one heart and affection to each other, Rom 12:10, and of the same judgment in the doctrines of the Gospel, Co1 1:10, and pursue the same measures; particularly press towards the same mark, and for the same prize the apostle did, Phi 3:14, and be followers of him, as is exhorted to in Phi 3:17.”

“As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished. The word τελειοι, perfect, is taken here in the same sense in which it is taken Co1 14:20 : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. Co1 2:6 : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Eph 4:13 : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Heb 5:14 : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize. If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.”

“therefore--resuming Phi 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Phi 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), Co1 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (Ti2 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Phi 3:12, namely, "crowned with complete victory," and having attained absolute perfection. thus minded--having the mind which he had described, Phi 3:7-14. otherwise minded--having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Gal 3:3): who needed the warning (Phi 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Gal 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mat 11:25; Mat 16:17; Co1 3:6). unto you--who sincerely strive to do God's will (Joh 7:17; Eph 1:17).”