Philippians 3:3 Kommentaari

He cautions them against judaizing seducers (Phi 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Phi 3:4-8), describes the matter of his own choice (Phi 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example (Phi 3:17-21).

INTRODUCTION TO PHILIPPIANS 3 In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ, Phi 3:1, and to beware of them, whom he describes as dogs, as evil workers, as the concision, Phi 3:2, and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things, Phi 3:3, This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever, Phi 3:4, of which he gives an enumeration in several particulars, Phi 3:5, upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss, Phi 3:7, and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him, Phi 3:8. His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ, Phi 3:11, and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him, Phi 3:12. Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them, Phi 3:15, and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing, Phi 3:16, and to be followers of him, and of them that walked after his example, Phi 3:17, giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonour of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men, Phi 3:18, and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence, Phi 3:20, and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent, Phi 3:21.

For we are the circumcision,.... And not they; they have the name, and we the thing, or that which legal circumcision was a shadow of, namely, circumcision of the heart; which lies in being pricked to the heart under a true sense of sin; in having the hardness of the heart removed, and the iniquity of it laid to open view; in pain and contrition of heart about it, joined with shame for it, and loathing of it, the consequence of which is, a putting off of the body of the sins of the flesh, Col 2:11, according to the former conversation; and also in a renouncing a man's own righteousness in point of justification before God, and acceptance with him. All which is the work of God, and not man, and is therefore called the circumcision made without hands, Col 2:11; it has God, and not man, for its author; and its praise is of God, and not of men; and its seat is in the heart and spirit, and not in the flesh; and such whose hearts are circumcised to love the Lord their God, and fear him, are the true circumcision: which worship God in the spirit. The object of worship is "God", and him only; not a creature animate or inanimate, stocks or stones, beasts, birds, men, or angels; only God, Father, Son, and Spirit: that the Father is to be worshipped, is not disputed, see Joh 4:21; and the Son is to be worshipped with the same worship the Father is; since he is in the form of God, and equal to him, is the Creator of all the Lord of angels and men, and is to be, and is worshipped by both; prayer is made unto him, baptism is administered in his name, and trust and confidence are placed in him; and so is the Holy Ghost, he being equally God with the Father and the Son, and therefore the same homage is to be given to him as to them: and so some indeed read the words here, "which worship God the Spirit"; or the Spirit, who is God. "Worship" is either inward or outward; inward worship lies in the exercise of grace on God, as of faith, hope, love, fear, &c. outward worship is the performance of certain external actions required by God, and both are to be performed: and it is also either private or public; private worship is in the closet, or in the family, and consists of praying, singing of praises, &c. public worship lies in tire observance of the outward ordinances of preaching, praying, hearing singing, &c. in the church of God; even all such ordinances as God has appointed, which are recorded in the Scriptures, and are confirmed by the authority of Christ. The manner in which worship is to be performed, is "in the Spirit"; either in and with the Spirit of God, without whose grace and assistance no part of it can be performed well. And the Alexandrian copy reads, "which worship in the Spirit of God"; and so the Complutensian edition, and several copies. Or in and with our own hearts and spirits, which should be engaged in every part of religious worship with much attention, diligence, and fervency; or in a spiritual manner, in opposition to the carnal worship of the Jews, and the bodily exercise of formal professors; and which lies in drawing nigh to God with true hearts, sincere and fervent ones, with grace in them, and that in exercise: and rejoice in Christ Jesus; or "glory in" him, and make their boast of him; for a different word is here used from that in Phi 3:1. Such who have a true sense of themselves, and a spiritual sight of Christ, will not glory in themselves, in their wisdom, strength, riches, or righteousness, but in Christ, in his wisdom and strength, in his riches and righteousness, and in his person and grace only: and have no confidence in the flesh; in any carnal descent, or birth privilege, as to be of the seed of Abraham, of the of Israel, or of such a tribe, or family, or born of such a parent; nor in circumcision, or any of the carnal ordinances of the ceremonial law; nor in any civil, moral, legal, and external righteousness, for so to do is but to make flesh an arm; or indeed to trust in anything out of Christ, or short of him; and all this makes up the character and description of a true believer in Christ.

Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.

We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.

And so to the Law presently had to succeed the Word of God introducing the spiritual circumcision. Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.

"For we are the circumcision"--how?--"who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing "cutting up" in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, "who worship God in spirit," i.e. who worship spiritually. For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, "For ye shall circumcise the foreskins of your hearts." (Jerem. iv. 4.) In the same way in the Epistle to the Romans he does away with it, saying, "for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter." (Rom. ii. 28, Rom. ii. 29.) And lastly, he takes from it the very name, "neither is it circumcision," he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, "for the circumcision is in us," but "we are the circumcision," and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, "For among them is the concision"; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart.

It is evident that those who are faithful are circumcised in their own hearts. By cutting away the cloud of error, they see and recognize the Lord of creation. This is what it means to “serve in the Spirit” and “glory in the Lord Jesus Christ.”

The word spirit signifies above all a deeper and mystic meaning in the holy Scriptures. … This construction is supported by [the verse] “We are the circumcision, who serve the Spirit of God and do not trust in the flesh.”

If, he says, one must seek circumcision, then you will find it among us, who spiritually, that is, with soul and mind, serve God. Those circumcised in soul and serving God with it — these are the ones who have the true circumcision, as much higher as the soul is higher than the body. He did not say: we have circumcision, but: we, for man himself is circumcision united with virtues. And again he did not say: in them there is circumcision, but they themselves are perdition and evil. So then, which is better: to boast in Christ, who circumcises our hearts and through baptism raises us to the dignity of sons of God, or to boast in the flesh, that is, to take pride in fleshly circumcision only because they are children of Abraham?

Then when he says, for we are the true circumcision, he shows how they should be avoided by the saints: first, how they are avoided by others; secondly, by himself (3:4). He says, therefore: I say that they are those who mutilate the flesh, but we who worship God are the true circumcision. For circumcision is of two kinds, namely, bodily and spiritual: "For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal" (Rom. 2:28). For the circumcision of the flesh cuts off superfluous flesh; but the circumcision of the spirit is that by which the Holy Spirit cuts away superfluous internal concupiscences. Therefore, he says: We are the true circumcision, who worship God in spirit, i.e., who circumcises us inwardly to God. "For God is my witness, whom I serve with my spirit in the gospel of his Son" (Rom. 1:9); "I will sing with the spirit and I will sing with the mind also" (1 Cor. 14:15). But circumcision is given as a sign of Abraham's faith, to show that his faith, which believed in an offspring to come, was true: "The promises were made to Abraham and to his offspring" (Gal. 3:16). Therefore, circumcision is a sign of Abraham's faith in Christ. Consequently, he is circumcised who by the Holy Spirit is renewed inwardly in Christ, who is the truth of the circumcision: "In him also you were circumcised with a circumcision made without hands" (Col. 2:11). We put no confidence in the flesh, i.e., in the circumcision of the flesh, because, as it is stated in John (6:63): "It is the spirit that gives life, the flesh is of no avail."

The apostle exhorts the Philippians to rejoice in the Lord, Phi 3:1. And to beware of false teachers, Phi 3:2. Shows that Christians are the true circumcision, who worship God in the Spirit, Phi 3:3. And that himself had more reason to trust in the flesh than any of the Jews, Phi 3:4-6. But that he counted all things loss for Christ, Phi 3:7-11. He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, Phi 3:12-14. Exhorts them to be like-minded, Phi 3:15-17. Warns them against certain persons who were enemies to the cross of Christ, Phi 3:18, Phi 3:19. Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, Phi 3:20, Phi 3:21.

We are the circumcision - We, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions.

WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21) Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in Th1 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Eph 6:10; Th2 3:1). But it is not restricted to this meaning, as ALFORD thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation. the same things--concerning "rejoicing," the prevailing feature in this Epistle (Phi 1:18, Phi 1:25; Phi 2:17; Phi 4:4, where, compare the "again I say," with "the same things" here). In the Lord--marks the true ground of joy, in contrast with "having confidence in the flesh," or in any outward sensible matter of boasting (Phi 3:3). not grievous--"not irksome." for you it is safe--Spiritual joy is the best safety against error (Phi 3:2; Neh 8:10, end).

"We are the (real) circumcision" (Rom 2:25-29; Col 2:11). worship God in the Spirit--The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 4:23-24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Rom 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of "the flesh" ("Having confidence," or "glorying in the flesh") [NEANDER] (Rom 1:9). rejoice in Christ Jesus--"make our boast in Christ Jesus," not in the law: the ground of their boasting. have no confidence in the flesh--but in the Spirit.