Philippians 3:6Meaning & Commentary from the Church Fathers

He says the final words because what was said earlier does not sufficiently explain the word “more.” One may be a Pharisee and yet not be greatly zealous “according to 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 a man: “concerning the righteousness which is in the law, blameless.”

“Concerning zeal, a persecutor of the Church of God.” Since some among the Pharisees were not especially zealous for the law, the Apostle says that he was so zealous that he persecuted the disciples of Christ. “Concerning the righteousness which is in the law, blameless.” Since many were zealous out of love of authority and for other reasons, not for the sake of the law, the Apostle says this. Being blameless according to the righteousness of the law, how could I have been a persecutor for anything human, and not from divine zeal?

Before his conversion, Paul fulfilled the law outwardly, either fearing his own kinsmen or God Himself. It is possible, however, that he violated the law in his inner thoughts. But he fulfilled the law from fear of punishment, not from love of righteousness.

According to zeal for the old law, I was a persecutor of the heralds of the new law. According to the righteousness contained in the Mosaic law, I was blameless and without reproach.

"As to zeal, persecuting the Church of God." I did not destroy the Church out of ambition, vainglory, or envy, as the rulers of the Jews did, but because I burned with zeal for the law.

"As to the righteousness of the law, blameless." The Apostle showed the imperfection of legal righteousness. Therefore he did not say simply, "as to righteousness, blameless," but added, "as to the righteousness of the law."

Having thus listed all this, he shows that he does not exalt himself in it at all, and says, "But what things were gain to me, these I have counted loss for Christ." In comparison with the higher, the Apostle called the lower loss.

A lamp is unnecessary when the sun has shone forth. A tutor is unnecessary for those who have received perfect wisdom. A nurse's milk is useless to those who taste perfect food. The Apostle says this more plainly.

In a false interpretation, these words are used to prove that one should not hope in the Flesh of Christ offered in the Eucharist. They are also used to claim that one need not venerate the relics of God's holy saints, honor sacred external objects, or perform pious outward works.

Therefore the meaning of the apostolic expression, "we put no confidence in the flesh," must be correctly limited. From the Apostle's following words (vv. 4-6), it is clear what must be understood here by flesh.

"I might have confidence in the flesh," the Apostle says, as one "circumcised on the eighth day," as one who comes "from the stock of Israel... a Hebrew of Hebrews, as to the law a Pharisee, as to zeal a persecutor of the Church of God, as to the righteousness of the law blameless."

How insignificant and worthless is hope in the outward ritualism of Judaism St. Paul explains by his own example.

"I," he says, "was circumcised on the eighth day." This means that he was born within Judaism itself and was not a proselyte.

"Of the stock of Israel" means that his parents also were Hebrews, and not proselytes. "Of the tribe of Benjamin" means that he came from the tribe which alone, together with the tribe of Judah, did not violate loyal devotion to the house of David. It was not implicated in the worship of Jeroboam's calves, and thus was the best of the Hebrew tribes.

As a living example of the Christian's right attitude toward Jewish confessional advantages, the Apostle points to himself. Though he was a Jew, he became a Christian and gave no importance to supposed tribal Jewish advantages in the matter of faith, even though he was the most zealous of the Jews and even a persecutor of Christianity.

The Apostle Paul's natural Jewishness and former zealous service to it were his particular weapon against the Judaizing heretics. In this one cannot fail to see a special divine providence for the good of the Church of God.

To make his persuasion to avoid the Judaizers more effective, the Apostle next describes his own relation to Judaism and all its advantages. He himself had everything in which the false teachers boast, or will boast before his readers.

He received circumcision at the lawful time. He came from the stock of Israel, and not from some Idumeans. He was a pure Hebrew on both his father's and mother's side. Moreover, he belonged to the tribe of Benjamin, which always remained faithful to God.

As for his education, he received it in the Pharisaic school, which was highly respected among the Hebrews. His subsequent life was devoted to service of the law. In that service he reached such perfection that he appeared to himself entirely beyond reproach.

"He lists in detail everything honored among the Jews" (Blessed Theodoret). Circumcised on the eighth day. "First he sets forth what they especially boasted in, circumcision" (St. Chrysostom). By this he showed that he was not a sojourner or proselyte, who were circumcised in adulthood. He was born of the circumcised and circumcised on the eighth day.

But someone might think, "Well, your parents were sojourners." No, his parents also were not sojourners. Our line goes back to Israel. I am of the stock of Israel.