Paul, Philippians, Chapter 3, Page 1 of 7 Lecture 52. An Abrupt Transition! Phil 3:1-3 Translation of the Greek with Outline 3:1 For the rest, my brothers and sisters Introductory Phrase Rejoice in [the] Lord Command 3 (of 3?) To write the same things to you Summary Statement with 2 consequences on the one hand, for me it is not burdensome Consequence 1 on the other hand, for you, security Consequence 2 2 Watch-out-for the dogs! Harsh Command #1 Watch-out-for the evil workers! Harsh Command #2 Watch-out-for (the) mutilation! Harsh Command #3 3 For we are the circumcision Reason for the 3 commands the-ones by the Spirit of God worshiping 1 1 st description of "we" and boasting in Christ Jesus 2 nd description of "we" and not trusting in the flesh 3 rd description of "we" How to Outline? First Possibility Is the first command about joy the 3 rd in a series of happy commands? 1) Welcome him (Epaphroditus), 2:29a 2) Honor those like him, 2:29b 3) Rejoice in the Lord! 3:1 In this outline, 3:1 finishes the section on Timothy & Epaphroditus. The Harsh Commands begin a new section. How to Outline? Second Possibility Or is it a happy command before three angry commands? 1) Rejoice in the Lord! 3:1 2) Watch out for dogs! 3:2a 3) Watch out for workers of evil! 3:2b 4) Watch out for maiming! 3:2c My outline I think the First Possibility is more likely. "Rejoice in the Lord!" is the final part of the section on Epaphroditus. Instead of calling this verse 3:1, I would have numbered it 2:31! Next Issue. Does to loipon mean "finally?" "Finally..." (KJV, RSV, NRSV, NAB, NJB, NET, AYB 2 ). Problem: This translation makes Paul say "Finally," halfway through the letter, with 2 chapters to go! Have we heard sermons like this? Those who argue for two or more letters point out that to loipon often means "finally." Alternative Translations "Further... " (NIV), "Well then..."(wbc) 3 "As to the rest..." (Douay; SP 4 ); "For the rest..." (PJM); "As to what remains..." (ICC) 5 1 Some mss. read "by the spirit worshiping God," cf. KJV "who in spirit serve God." 2 John Reumann, Philippians: A New Translation with Introduction and Commentary, vol. 33B, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 451. 3 Gerald F. Hawthorne, Philippians, vol. 43, Word Biblical Commentary (Dallas: Word, Incorporated, 2004), 172.
Paul, Philippians, Chapter 3, Page 2 of 7 The adjective loipos, -ē, on = "the rest, the others, what remains." ktl (kai ta loipa) is the Greek equivalent of etc. (et cetera) literally "and the other-things" Abrupt Change of Tone, Explanation 1 Some see in this abrupt change of tone evidence that originally separate letters have been combined. Circumcision, Spirit and flesh, law and righteousness are not emphasized in chs. 1 2 (or 4). Rather than positing Paul knew all along of the enemies now described or that, after writing 3:1, he got news of this threat and launched into 3:2 21, we treat 3:2 4a as... part of the body (3:2 21) of Paul s third letter to Philippi..., and then... part of the four-ch. letter. 6 Other explanations Thurston 7 sees Paul returning to the circumstances of the Philippians he had been treating in 1:27-2:4 There Paul referred to opposition they were facing. Vincent (ICC) sees no reason to think Paul has not had this on his mind from the beginning of the Epistle. He has simply been biding his time. Fee points out that positing a combination of letters does not really solve the problem. Instead of asking why Paul himself made such an abrupt transition One must ask why a scribe "pasted" his works together in such an abrupt way. My Current Thinking Something to do with the circumstances of Paul's imprisonment. Something has happened between the last time he was dictating (about Timothy & Epaphroditus) and this passage! Was it a nightmare? Was it real news from Philippi? From somewhere else? We cannot know. The alternative is an inept scribe! I suppose there were plenty of them! 2, Beware of Dogs. Dogs in Antiquity Dogs in antiquity, except for hunting, herding, and as watchdogs, were generally held in contempt, as packs of scavengers (Ps 59:6, 14); not man s best friend or house pets. 8 Dogs today: Story of American lawyer in Iraq Paul's language is harsh! "Mutilation" is a bad pun on "Circumcision" Circumcision is peri-tomē, literally "cutting around;" Mutilation is katatomē, literally, "cutting down." 3, We Are the Circumcision The "we" is emphatic! We and not the others! (i.e., the Christians who continue to teach circumcision of Gentiles) Paul is not addressing the question of Jews or Jewish Christians being circumcised. Paul is speaking metaphorically about circumcision, of course! See Rom 2:29. Verse 3: Ambiguous Greek+ Manuscript Variants= Many Possible translations For we are the circumcision, which worship God in the spirit,... (KJV) For we are the true circumcision, who worship God in spirit,... (RSV) For it is we who are the circumcision, who worship in the Spirit of God... (NRSV) 4 Thurston, Bonnie, Philippians and Philemon, Sacra Pagina Series (Collegeville, MN: Liturgical Press, 2009), 112. 5 Marvin Richardson Vincent, A Critical and Exegetical Commentary on the Epistles to the Philippians and to Philemon, International Critical Commentary (New York: C. Scribner s Sons, 1897), 90. 6 Reumann, Philippians, 467. 7 Thurston, Philippians, 127. Fee (Philippians, NICNT, 285-286) gives more details on literary links with earlier parts of the letter. 8 Reumann, Philippians, 460.
Paul, Philippians, Chapter 3, Page 3 of 7 For we are the circumcision, we who worship through the Spirit of God,... (NAB) For we are the circumcision, the ones who worship by the Spirit of God,.. (NET) For it is we who are the circumcision, we who serve God by his Spirit,... (NIV) We are the true people of the circumcision since we worship by the Spirit of God... (NJB) Issues for Translators Is it our "spirit" or the "Spirit of God." Does the word "the" belong before spirit / Spirit? Do we simply "worship" or do we "worship God?" (Is "God" the direct object? Or is the verb used "absolutely?") Do we worship "in, through, or by" the spirit / Spirit? Is "worship" or "serve" a better translation? All of these are grammatically possible, depending on which manuscripts one is reading. My translation: "for we are the ones by the Spirit of God worshiping" I will spare you much of the gory details, since they make sense only to those who read Greek. The best manuscripts have "of God." 9 Since in this case the full phrase appears to be "by the Spirit of God" I capitalize "Spirit." I take it like "the city of New Orleans;" the city which is N.O. I understand it as worshiping "by the Spirit which is God / or: which God is." Final Remarks Boasting in Christ would be in contrast to boasting in observing the Law Not trusting in the flesh would be a reference to not insisting on circumcision. Lecture 53. Paul Tells His Story, Part 1. Phil 3:4-6 Paul and Acts Most people who are not scholars get their primary information about Paul from Acts. Scholars prefer to rely on Paul's own testimony whenever possible. They use Acts to "supplement" Paul when Luke supplies different / additional information. They use Acts "with caution" when there is no confirmation in Paul's own writings. Paul Tells His Story Autobiographical comments are fairly rare in Paul. His main focus is on God and Christ. He mentions "his own story" only when it is important to make a point regarding the gospel. We have already looked at Gal 1:11-24, where Paul discussed his relations with those who were apostles before him. Phil 3:4-11 is another of these passages. I will call others to your attention as we meet them in other letters. Structural Overview of verses 4-11 General Statement 1, repeated with emphasis (v. 4) Seven particulars (vv. 5-6) General Statement 2 + the reason it (v. 7) General Statement 2 + the reason it greatly expanded (vv. 8-11!) Translation with Outline: General Statement 1, Seven Particulars 4 And-indeed I-myself having confidence in flesh. General Statement 1 9 UBS3 gave "of God" only a C; UBS4 gives it a B. A=virtually certain; B=some doubt; C=considerable doubt; D=very much doubt.
Paul, Philippians, Chapter 3, Page 4 of 7 If any other thinks he has confidence in flesh, If-clause I [have] more! General Statement 1 emphasized 5 with circumcision on the eighth day 1st particular from the race of Israel 2nd particular from the tribe of Benjamin 3rd particular a Hebrew from Hebrews 4th particular according to Law, a Pharisee, 5th particular 6 according to zeal, persecuting the Church 6th particular according to righteousness, the (righteousness) in Law, being blameless 7th particular 6, zeal Story of Phinehas (Number 25:6-14) In 1 Macc 2:54, refers to Phinehas as zealous Phinees our father in being zealous and fervent obtained the covenant of an everlasting priesthood. (Brenton's Translation, via BibleWorks) Inspired Mattathias Maccabeus (1 Macc 1:14-29, especially v. 24) When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. (1Macc 2:24 RSV) 1995 Assassination of Yitzhak Rabin by a zealous Jew Persecuting the Church. Note the singular. In undisputed Pauline letters, usually the singular refers to a particular community. Paul uses the plural "Churches" when thinking of several communities. In disputed letters (Colossians, Ephesians) Paul uses the singular for the "world-wide Church." That appears to be how he is using it here. The interpretation that the singular means only the Jerusalem community is strained Question of dating Is this one of Paul's last letters, written in captivity in Rome? Was it his 3rd letter, written from captivity in Ephesus? (Brown's position) This would place the use of the singular "Church" for the universal institution early in Paul's career. We saw this same usage in Gal 1:13 ("persecuted the Church of God") The only other singular usage we have seen so far is 1 Thess 1:1 (a particular community) 6, blameless Not that he had no faults. But when he sinned, he offered the proper sacrifices. Not the problem of Martin Luther! Lecture 54. Paul Tells His Story, Part 2. Phil 3:7-11 Translation with Outline: General Statement 2 + Supporting Reason 7 but which-things were to me gain, intro clause. modifies "these-things" these-things I consider a loss General Statement 2 on account of Christ the reason 8 But indeed I also consider all things to be loss General Statement 2 emphasized on account of the excellence the reason greatly expanded of the knowledge of Christ Jesus epexegetical my Lord info about Christ Jesus, 1 on account of whom info about Christ Jesus, 2 -- twofold I forfeited all things aspect #1 and consider [them] crap aspect #2 in order that I might gain Christ purpose 1 of previous 2 verbs
Paul, Philippians, Chapter 3, Page 5 of 7 9 and I might be found in him purpose 2 of previous 2 verbs not having my-own righteousness modifies "I." Negative statement which is from Law modifies "righteousness" but [having] the [righteousness] modifies "I." Positive statement. which is through [the] fidelity of Christ modifier 1 of "righteousness" the [one] from the righteousness of God modifier 2 of "righteousness based on the fidelity [of Christ] modifier 3 of "righteousness 10 to know more about the knowledge of Christ Jesus him 1st object of knowledge and the power of his resurrection 2nd object of knowledge and the sharing of his sufferings 3rd object of knowledge being con-formed to his death more info about " I " (beginning of v. 8!) 11 if somehow introductory phrase I might arrive at the resurrection of the dead more info about " I " (beginning of v. 8!) 8, the excellence of the knowledge I.e., The excellent "thing" which is the knowledge of Jesus Christ Paul is referring to his own knowledge of Jesus; not to knowledge that Jesus possessed or possesses 9, fidelity of Christ NET Bible and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ's faithfulness 11 a righteousness from God that is in fact 12 based on Christ's 13 faithfulness. 14 9 NET Bible, Note 11 Or "faith in Christ." A decision is difficult here. Though traditionally translated "faith in Jesus Christ," an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean "Christ's faith" or "Christ's faithfulness" 10 Righteousness of God (dikaiosunē theou) Often in the context of God's saving activity. Note the synonymous parallelism in the following poetry. Ps 5:8 (all quotes are RSV) Lead me, O LORD, in thy righteousness because of my enemies; make thy way straight before me. Ps 9:8-9 8 and he judges the world with righteousness, he judges the peoples with equity. 9 The LORD is a stronghold for the oppressed, a stronghold in times of trouble. Ps 31:1-2 (also 71:1-2) In thee, O LORD, do I seek refuge; let me never be put to shame; in thy righteousness deliver me! 2 Incline thy ear to me, rescue me speedily! Be thou a rock of refuge for me, a strong fortress to save me! Ps 103:17 But the steadfast love of the LORD is from everlasting to everlasting upon those who fear him, and his righteousness to children's children, Ps 116:5-6 5 Gracious is the LORD, and righteous; our God is merciful. 6 The LORD preserves the simple; when I was brought low, he saved me. Ps 35:24,28; 72:1-4; 96:10-13; 111:3-9 10 NET Bible note to 3:9
Paul, Philippians, Chapter 3, Page 6 of 7 Paul's usage here Paul's "righteousness" (relation to God) is not based on his observance of the Law, especially the "boundary markers" (i.e. diet, circumcision, Sabbath; those things which separate Jewish Christians from Gentile Christians) Rather it is based on God "righteousness" (i.e., God's saving activity) God acted to save through the fidelity of Jesus. Consequently Paul's righteousness is based on the fidelity of Jesus. I am hoping to do an entire lecture (or two!) on "righteousness of God" later. Probably when we do Romans. I need to get more familiar with Paul's thought before I can do this lecture well. Lecture 55. Practical Advice. Phil 3:12-21 Structure: Two Sections Pressing toward the Mark (12-16); Being Imitators of Paul (3:17-4:1) Translation of the Greek with Outline: Pressing toward the Mark 12 Not that I have already taken-hold-of [this] negative statement 1 or that I-have-become-perfected already negative statement 2 But I am pursing [it] positive statement if I might obtain [that] goal for which 11 I-have-been-grasped by Christ [Jesus] passive voice: Christ's initiative 13 Brothers & sisters introductory phrase I-myself do not consider myself to-have-grasped [it] -- repeat of negative statement 1 but one thing expanded repetition of positive statement on-the-one-hand, forgetting the-things behind info about "I" (v. 14), negative on-the-other-hand, straining for the-things ahead info about "I" (v. 14), positive 14 I am pursing main positive statement toward the goal direction unto the prize of the upward call of God info about "prize" in Christ the call? or the prize? 15 Therefore those who are perfect intro phrase, describes "us" Let us think this. Exhortation And if anyone thinks differently conditional intro this, too, God will reveal to you. Statement, result from the "condition" 16 Only unto what we have arrived our present situation with God to-stay-in-line with that. new insights will not change "the basics" Structure 1. Two negative statements 2. Positive Statement 3. Positive Statement Expanded 4. Exhortation received ["this"] Refers to the previously mentioned arrival at the resurrection of the dead. The Greek verb has no direct object; English usage requires one. The translation of this passage is difficult because several Greek verbs have no objects! "In Christ" Does "in Christ" modify the "call of God?" Is it the "call of God" that is "in Christ?" OR 11 See Vincent, ICC.
Paul, Philippians, Chapter 3, Page 7 of 7 Does it modify "the prize." Is it "the prize" which is "in Christ?" My outline regards it as being the call of God which is in Christ. Had I wished to show that "in Christ" modified "the prize" I would have indented it one less time i.e., so that it would be even with "of the upward call of God" Translation of the Greek with Outline: Imitating Paul 17 Become co-imitators of me, brothers and sisters Command 1 and observe those walking thus Command 2 just as you have us [as] an example 18 for many are walking -- reason for 2 Commands of whom I used-to-tell you many times, and now I say [it] weeping [that they are] enemies of the cross of Christ info about "many" 19 whose end is destruction additional info about "many," 1 whose God is the belly additional info about "many," 2 and the glory [is] in their shame additional info about "many,"3 those thinking earthly-things additional info about "many," 4 20 for our citizenship exists in [the] heavens reason to "become co-imitators" (v. 17) from where we await Jesus Christ modifies "heavens" as Savior and Lord description of Jesus Christ 21 who will trans-form the body of our lowliness future activity of Jesus Christ co-formed to the body of his glory result of future transformation according to the activity (energeia) means / manner of transformation of being able to subject to himself all things 4:1 So then, brothers & sisters, introductory phrase my beloved-ones and my desired-ones description of "brothers & sisters" Stand firm in the Lord, beloved-ones Summary Command Structure of the Section Two Commands Reason for the Two Commands Reason to become co-imitators of Paul Summary Command 17 co-imitators with each other there in Philippi? Or with members of other Pauline Churches? 18-19 Enemies of the Cross of Christ Their God is their belly. Big pagan orgies? No! It is about eating non-kosher food. Their Glory is their shame. This is about circumcision. Wanting to be saved by their own holy actions makes them "enemies of the cross." If we could save ourselves by following God's law, there would have been no need for the cross. 20, Citizenship in heaven Philippians were proud that many of them were Roman citizenship. "Citizenship" in the Roman world In the ancient world most Roman citizens did not life in Rome. Corollary: "citizenship in heaven" does not mean that is where we are going to live. There are as many images in the Bible of heaven coming to earth as there are of Christians going to heaven! 21 Eschatological Hope (=Hope for the Future) Transformation of our lowly body