Philippians 3:5Meaning & Commentary from the Church Fathers

"A Hebrew of Hebrews." By this he shows that he was not a sojourner, but from honorable Jews of old. One could be from Israel and yet not a Hebrew of Hebrews, since many had already allowed their race to decline and had forgotten their language by mixing with other peoples.

Thus he shows here either this purity itself, or the special nobility of his origin.

"As to the law, a Pharisee." Then he passes to what belonged to his free will. Everything said above was involuntary. It did not depend on him to be circumcised, to be of the stock of Israel, or of the tribe of Benjamin.

Yet even in this respect he had more advantages, although many shared them. In what, then, was he "more"? Certainly in this also: that he was not a sojourner, that he was from the most honored tribe, and from ancient ancestors such as few had.

But since all this was involuntary, he passes to acts of choice, where this "more" is visible: "as to the law, a Pharisee; as to zeal, a persecutor of the Church of God" (v. 6).

But I, he says, am a Hebrew, that is, I preserve this character. Or else the Apostle is indicating by this his especially noble origin.

As to the law, a Pharisee. What the Apostle spoke of above, namely circumcision, descent from the stock of Israel, and so forth, did not depend on his power. Now he speaks of something done by his own choice. "As to the law," he says, "a Pharisee," that is, in the study of the law. The Pharisees were the most renowned sect among the Jews.

Thus circumcision on the eighth day, descent from the stock of Israel, and exact observance of the Mosaic law are what the Apostle placed under flesh. He considered confidence in these things unnecessary for himself.

By contrast, what proceeds from faith in the Incarnation of the Son of God, namely the Eucharist, is not flesh. Nor is flesh what proceeds from faith in the whole sanctification of man by Christ, and in the destiny of the Christian's body, not only his spirit, for eternal glory. From this comes the veneration of the remains of the saints.

Nor is flesh what flows from our duty to glorify God both in our souls and in our bodies, which are God's. To serve God in the Spirit means to act according to the spiritual, evangelical law. It does not mean withdrawing from every bodily struggle and outward deed.

To serve God in the Spirit means to be guided in everything, including bodily works, by the spirit filled with grace. It means to act according to this spirit's direction, and not to fulfill the desires of the flesh (Gal 5:16-18).

"A Hebrew of Hebrews" means that he had no proselyte even among his ancestors, or that he was a natural Hebrew. "As to the law, a Pharisee" means that he belonged to that Jewish party known for the strictest and most exact fulfillment of all ritual prescriptions.

"As to zeal, persecuting the Church of God" means that he was a true Jew not only in soul and conviction. He was also a fiery confessor of Judaism in deed, carried as far as hostility and persecution against all opponents of Judaism, such as the Christians.

For all these distinctions and deeds, he could regard himself as holy from the standpoint of Old Testament righteousness: "as to the righteousness of the law, blameless."

Paul proves that he was "of pure Jewish origin" by pointing to his circumcision on the eighth day. This clearly shows that he was not from proselytes or sojourners. By pointing to his descent from the tribe of Benjamin, Paul shows that all the covenants and rites were preserved blamelessly in his line.

Having noted all this, St. John Chrysostom speaks further in Paul's person: "If I surpassed all in noble origin, zeal, and righteous life, why did I abandon these high advantages, if not to gain those of Christ, which are greater, and far greater?"

"The law raised us to a height, and therefore it was gain. But now we count it vanity, as loss. Why? Not because it is vanity, or loss in itself, but because grace is far greater than it. The law is not vanity; rather, apostasy from Christ through attachment to the law is vanity. Therefore, when it leads away from Christ, it becomes vanity, harm, and loss. But when it leads to Him, it is not vanity."

But perhaps you are from one of the ten tribes, which were shattered and mixed with others no one knows how. No, I am of the tribe of Benjamin, which remained a faithful ally of the tribe of Judah. Together with it, Benjamin guarded Israel's hope: the temple, all its orders, and all the promises.

In a word, I am a Hebrew of Hebrews, "of pure Jewish origin" (St. Chrysostom).

"Then he passes to what belonged to his free choice. Everything said above was not voluntary. It did not depend on him to be circumcised, to be of the stock of Israel, or of the tribe of Benjamin. Yet in this respect too he had more advantages, although many shared in them. In what, then, is the 'more' of Phil 3:4? Certainly in this also: that he was not a sojourner, that he was from the most honored tribe, and from ancient ancestors such as few had. But since all this was not voluntary, he passes to acts of choice, where this 'more' is visible: as to the law, a Pharisee; as to zeal, persecuting the Church of God. He says this because the preceding words alone do not sufficiently explain the word 'more.' One may be a Pharisee and yet not a great zealot for righteousness. One may dare dangers and do so from love of power, not from zeal for the law, as the chief priests did. But he was not such. As to the righteousness of the law, he was blameless. Therefore, if I surpassed all in noble origin, zeal, character, and life, why did I abandon these high advantages, if not to gain those of Christ, greater and far greater?" (St. Chrysostom).

The Pharisees were zealots for the law. By this zeal he persecuted the Church of God. But while persecuting the Church, or standing for his confession, he neglected none of the legal orders. He strictly kept Sabbaths and new moons, offered sacrifices, and did everything else. Therefore, with respect to this legal righteousness, no one could reproach him in anything.