As for the ‘dogs’, I am obliged to confess that I do not know who Paul was referring to, though the use of the definite article indicates a specific group that the Philippians would recognize. In Deuteronomy 23:18 ‘dog’ apparently refers to a male prostitute, a catamite, and is declared to be an abomination. In OT times dogs were scavengers and therefore unclean, and were generally looked down upon. In Jesus' day Jews referred to Gentiles as ‘dogs’, but since many Gentiles are in the Church (and the church in Philippi doubtless had a large Gentile contingent) that is certainly not the intended meaning here. The ‘dogs’ in Matthew 7:6 react in an aggressively hostile manner against what is holy; I take it that they are people who are overtly serving evil, and being malignant they are aggressive. I would say that Paul certainly had a copy of Matthew's Gospel, and may well be following the Lord's use. This text may be referring to that sort of person, and in that event they would be outside the congregation. 3 For it is we who are the circumcision, the ones who worship by God's Spirit and glory in Christ Jesus, and who put no confidence in flesh 4 (though I myself actually have basis for such confidence).
*3:2 The repetition of the “watch out for” presumably indicates three distinct objects. Paul evidently considered that the three types of people constituted a threat, but how can we identify and distinguish them? “The mutilation” is explained, by contrast, in the next verse—it refers to those who insisted on physical circumcision, but without a change of heart. This was a heresy within the broader Christian community that had originated in Jerusalem. As for the “bad workers”, the adjective used is not ‘malignant’, that refers to aggressive evil. A bad worker produces work that is inferior, careless, or even sabotage, and in consequence can be damaging and dangerous. I suppose Paul is referring to people within the Christian community who are not really committed to Christ and His Kingdom. As for the ‘dogs’, I am obliged to confess that I do not know who Paul was referring to, though the use of the definite article indicates a specific group that the Philippians would recognize. In Deuteronomy 23:18 ‘dog’ apparently refers to a male prostitute, a catamite, and is declared to be an abomination. In OT times dogs were scavengers and therefore unclean, and were generally looked down upon. In Jesus' day Jews referred to Gentiles as ‘dogs’, but since many Gentiles are in the Church (and the church in Philippi doubtless had a large Gentile contingent) that is certainly not the intended meaning here. The ‘dogs’ in Matthew 7:6 react in an aggressively hostile manner against what is holy; I take it that they are people who are overtly serving evil, and being malignant they are aggressive. I would say that Paul certainly had a copy of Matthew's Gospel, and may well be following the Lord's use. This text may be referring to that sort of person, and in that event they would be outside the congregation.
†3:6 Since Paul did not choose to be born to Hebrew parents, Benjaminites, nor to be circumcised the eighth day, these were advantages of birth. The rest was his choice. He is claiming that if Judaism could save, he was saved.
‡3:8 The most important thing in this life is to know Jesus Christ as Lord. (One is reminded of the parables of the treasure and the pearl.)
§3:8 Since Paul was born a Roman citizen, his father was wealthy enough to buy that privilege. Had Paul (Saul) remained in Tarsus, he would probably have had an established social position.
*3:10 The power of His resurrection is something I would really like to have, but if the price is to share in His sufferings…
†3:10 We cannot resurrect if we have not died.
‡3:11 “And so, somehow”—this really does not sound like ‘once saved, always saved’. The writings of the Apostle Paul contain a variety of clear declarations to the effect that God is Sovereign; they equally contain a variety of clear declarations to the effect that we are responsible. In spite of having given up everything for Christ, in spite of being an Apostle, Paul is not resting on his laurels, is not taking anything for granted. He clearly recognizes his own responsibility to “press on”.
§3:13 When Paul (he was still Saul) met Jesus on the road to Damascus he underwent a complete change of direction.
*3:14 “The upward call from God”, that is the real prize; and the only reason the Father calls anyone is because of Jesus Christ.
†3:15 Paul is assuming that they will be listening to the Holy Spirit.
‡3:16 Less than 2% of the Greek manuscripts, of objectively inferior quality, omit “let us be of the same mind” (as in NIV, NASB, LB, TEV, etc.).
§3:17 By changing from ‘me’ to ‘us’ I suppose Paul is including Timothy.
*3:17 I take this as a personal challenge—to be a pattern that others can use to distinguish between friends and enemies of the cross. Since the cross of Christ represents death to self, most people are not interested.
†3:19 Apparently relativistic, humanistic materialists have been around for quite a while.
‡3:20 He will deliver us from this world scene, with emphasis upon the glorification of our bodies.
§3:21 Although, as the Psalmist says, we are “fearfully and wonderfully made” (Psalm 139:14), it is also the case that our physical bodies limit us, and not infrequently that limitation reaches the point of being humiliating. Personally, I am ready and waiting for my glorified body, but in the meantime, I am very happy to be able to contribute to Christ's Kingdom down here.