Bh – Paul’s Response to His Opponents 3: 4-11

Paul’s Response to His Opponents
3: 4-11

Paul’s response to his opponents DIG: What did it cost Paul to shift the basis of his confidence before ADONAI from his performance and status to Messiah’s grace? What did he gain? In what ways was he superior to the Judaizers? What are the surpassing benefits of knowing Messiah? Who can you share those with this week?

REFLECT: What human qualifications are diverting your trust from God these days: Good looks? Good works? Reputation? Religious traditions? Wealth? How do these attitudes block us from “gaining Messiah?” From allowing the Gospel to spread? From this passage, explain the way a person can be righteous in the sight of ADONAI?

Paul’s past: the accountant, “I have counted” showing new values.

As John MacArthur relates in his commentary on Philippians, Paul’s autobiographical passage introduces the most dramatic and compelling salvation testimony in the B’rit Chadashah, that of the apostle Paul. It is also one of the most significant statements of the doctrine of salvation in the Bible, revealing the internal work of ADONAI in a truly repentant and believing sinner. The apostle relates what was going on in his mind when he met the risen Messiah on the Damascus Road (see the commentary on Acts, to see link click Bc – Sha’ul Turns from Murder to the Messiah). But since Luke’s account doesn’t reveal the transformation of Paul’s thinking, here, the apostle himself provides those details of the Ruach’s work in his heart.

Having unmasked the Judaizers in 3:2 (see Galatians Ag – Who Were the Judaizers) and defined believers as the true circumcision in 3:3 (see Bg – Paul’s Opponents), Paul anticipates the Judaizers’ response. They would certainly argue that the Philippians did not understand the rich heritage of Judaism. But the same couldn’t be true of the apostle. His Jewish credentials were impeccable, easily equaling or surpassing those of the Judaizers. He knew first-hand all that Judaism had to offer. Describing his life before his conversion, Paul wrote: I was advancing in Judaism far beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions (Gal 1:14). Today we say, “been there . . . done that.”

If anyone could have achieved salvation by self-effort, it would have been Paul. His impressive credentials enabled him to declare: Even though I certainly have grounds for putting confidence in [human qualifications], if anyone else thinks he has grounds for [them], I have better grounds (3:4 CJB). Paul didn’t make that seemingly prideful statement to boost his ego, or to claim spiritual superiority over others. He understood the foolishness of boasting, and did so only for the sake of argument. So, as he did in the situation in Corinth (see the commentary on Second Corinthians Ca – Foolish Boasting), Paul sets forth his own credentials to counter his opponents’ foolish arguments.

Religious credits that do not impress God (3:5-6): Paul counted seven things that he once put in his spiritual profit column, but now places them in his loss column (3:7). When he understood the Gospel of Messiah, he realized that all of these credentials, achievements, privileges, and rights were worthless. The apostle isn’t saying that they are of no social, cultural, educational, or historical value. Instead, he’s saying that they are of no value as far as salvation goes, and could not save him or anyone else.

1. Salvation is not by ritual: Circumcised on the eighth day (3:5a CJB). Paul begins with circumcision because that was the major issue for the Judaizers (Acts 15:1 and Galatians 6:12-13). The apostle went through the defining rite of Judaism (Genesis 17:10-12 and Leviticus 12:3) when he was circumcised on the eighth day after his birth.¹³² ADONAI originally designated circumcision as the sign of His Covenant with Abraham (see the commentary on Genesis En – Every Male Who Is Eight Days Old Must be Circumcised). Although other cultures around Abraham practiced circumcision,¹³³ within the context of God’s relationship with Abraham and his descendants, circumcision was to be the tangible demonstration of one belonging to the covenant community. The nature of circumcision was intimately connected with the nature of God’s promise to Abraham . . . offspring. By making the human organ through which the promise of offspring would be fulfilled, YHVH reminded His people of His covenant with Abraham.¹³⁴. Yet, Paul included circumcision, the most essential rite in Judaism, in his spiritual loss column. Salvation does not come by any ritual ceremony, whether Jewish circumcision, the Roman Catholic mass, infant or adult baptism, or the Protestant observance of the Lord’s Supper.

2. Salvation is not by race: By birth belonging to the people of Isra’el (3:5b CJB). In this designation, the emphasis rests on Paul’s inclusion within the line of God’s people. The apostle inherited all the blessings of being a part of the covenant nation. Writing to the church in Rome, Paul described some of those blessings. What advantage, then, is there in being a Jew, or what value is there in circumcision? Yes, there are great benefits! First of all, the Jews were entrusted with the whole revelation of God (Roman 3:1-2). Nevertheless, mere ethnic descent doesn’t make one a recipient of the covenant promises made to Isra’el. Receiving the inheritance is based on faith in the promises of ADONAI. What defines true Isra’el is not ethnicity, but faith in the Messiah; as such, even the Gentiles who believe are grafted into the people of God (see the commentary on Dani’el Dx – The Mystery of the Olive Tree), even the Isra’el of God (Galatians 6:16c). Having said that, it must be clear that Paul is emphasizing his physical roots from the people of Isra’el. He continues to play on the words used by his opponents, the Judaizers, and on the ground rules they have laid out. The apostle claims that he measures up every bit as much as they do. A modern equivalent could be those who put their confidence in being a descendant of a family with numerous pastors and missionaries as grounds for their standing with God.¹³⁵ However, racial heritage, like circumcision, is unable to save anyone; no standing with ADONAI is gained except through faith.

3. Salvation is not by rank: From the tribe of Benjamin (3:5c CJB). Now Paul narrows the focus even further by identifying the tribe of his descent. The tribe of Benjamin was one of the most prominent tribes in Isra’el. He was the younger of the two sons born to Jacob’s favorite wife, Rachael, who died in childbirth (Genesis 35:16-21). Thinking that his favorite son, Joseph, was dead, Benjamin took his place in Jacob’s affections. He was also the last of Jacob’s sons to be born, and the only one born in the Promised Land. Sha’ul, Isra’el’s first king, was a member of the tribe of Benjamin (see the commentary on the Life of King Sha’ul Bv – Behold, Your King). When the Promised Land was divided among the twelve tribes, Jerusalem was included in Benjamin’s territory (Judges 1:21). When the United Kingdom split after Solomon’s death, only Benjamin and Judah remained loyal to the Davidic dynasty. The great leader Mordecai, used by ADONAI along with Esther to save the Jews from genocide, was also from the tribe of Benjamin (Esther 2:5). As a result, the tribe of Benjamin was one of the most noble in Isra’el. By Paul’s day, many Jews no longer knew what tribe they belonged to. Intermarriage during the years of exile (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule) had blurred the tribal lines. But Paul’s family line had remained pure Benjamite’s. That, again, elevated him above some of the Judaizers, who probably didn’t know their tribal descent. But Paul’s privileged status as a Benjaminite did not impress our Lord because family status has nothing to do with salvation.

4. Salvation is not by tradition: Paul did not personally contribute anything to earn the first three privileges on his list, but inherited them from his parents. However, the last four are things that he achieved by himself. The apostle’s claim to be a Hebrew of Hebrews (3:5d NIV) is best understood as a declaration that as he grew to manhood, Paul strictly maintained his family’s traditional heritage. He was born in Tarsus, a city in Asia Minor, not in Isra’el. But unlike many Jews in the Diaspora (dispersion), Paul remained firmly committed to the Hebrew language (Acts 21:40), orthodox traditions, and customs of his ancestors. In other words, he did not become a Hellenized Jew (Acts 6:1 and 9:29), one who had been assimilated into the Greco-Roman culture. Instead, he left Tarsus for Jerusalem to be trained at the feet of the famous rabbi Gamaliel in every detail of the Torah of his forefathers (Acts 22:3 and 26:4). So tightly did Paul cling to his Jewish heritage that he could confidently declare: So then, all Jews know my manner of life from my youth up, which, from the beginning was spent among my own nation and at Jerusalem (Acts 26:4). So, by every measure possible, Paul asserted that his identity as a Jew was second to none. Yet, after he saw the glory of the Messiah, his zeal for tradition became merely one more item that was transferred from the gain to the loss column.¹³⁶

5. Salvation is not by religion: In regard to the Torah, a Pharisee (3:5e CJB). Paul pursued his Jewish heritage to the extreme. He was so zealous for the Torah that he became a Pharisee (Acts 26:5). To the Sanhedrin (see the commentary on The Life of Christ Lg – The Great Sanhedrin) Paul declared: Brothers, I am a Pharisee, a son of Pharisees (Acts 23:6). Because the term Pharisee has taken on a life of its own today, it is important that we try to describe what that term meant during Paul’s day. Despite their frequent appearance in the Gospels, the Pharisees were actually a very small percentage of the Jewish population. The vast majority of Jews were unaffiliated with any of the main sects of Judaism; they were simply the people of the Land. Yet, despite this, the Pharisees were, for the most part, held in reasonably high regard by the general population because of their scrupulous devotion to both the 613 commandments of the Torah and to the Oral Law (see The Life of Christ Ei – The Oral Law). So when Paul identified himself as a Pharisee, he was marking himself off as one of the spiritual elites of Judaism. For many today, denominational or theological affiliation takes on such importance that it overshadows a person’s fundamental identity as a follower of Yeshua. While there is a legitimate place for denominational and theological affiliations in a fallen world, danger lurks when more importance is placed on being Baptist, Presbyterian, reformed, dispensational, charismatic, or something other than being a believer.¹³⁷ Paul’s cherished status as a Pharisee was but one more item in his spiritual loss column. Merely being a priest, theological scholar, or member of a devout sect can get you to heaven.

6. Salvation is not by zeal: As further evidence of his zeal, Paul confessed that he had been a persecutor of the Messianic Community (Philippians 3:6a CJB; Acts 7:58, 8:1-3, 9:1-2 and 13-14; 1 Cor 15:9; Galatians 1:13 and 23; 1 Timothy 1:12-15). The Jews viewed zeal as the supreme religious virtue. It is a two-sided coin; one side is love, the other is hate. To be zealous is to love God and hate what offends Him. Paul’s zealous, but misguided, love for ADONAI caused him to hate and persecute the Messianic community. After Stephen’s martyrdom (see Acts Ax – The Stoning of Stephen), Paul set out to destroy the Messianic Community – entering house after house, he dragged off both men and women and handed them over to be put in prison (Acts 8:3). His persecution was so devastatingly effective that the Messianic believers in Jerusalem who were preaching the Good News were scattered (Acts 8:4). Later, Paul still breathing threats and murder against the followers of Messiah, went to the high priest and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem (Acts 9:1-2). His persecution was so violent that after Paul’s conversion all those hearing him continued to be amazed, and were saying, “Is this not he who in Jerusalem destroyed those who call on [the name of the Lord], and who had come here for the purpose of bringing them bound before the Great Sanhedrin (Acts 9:21)? In his defense before Agrippa, Paul was very open about his past (see Acts Cy – Paul’s Witness before Agrippa).

The shame of what he had done stayed with Paul for the rest of his life. In First Corinthians 15:9 he said: For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the Messianic Community of God. To the Galatians he wrote: For you have heard of my former manner of life in Judaism, how I used to persecute the Messianic Community beyond measure and tried to destroy it (Galatians 1:13). And late in his life he confessed to Timothy, “I was formerly a blasphemer and a persecutor and a violent aggressor. Yet, I was shown mercy because I acted ignorantly in unbelief” (First Timothy 1:13).

In terms of zeal, Paul outdid the Judaizers. They only proselytized the Messianic Community; he had persecuted it! His zeal for ADONAI led him to relentlessly, unsparingly, and mercilessly try to stamp out all those who counted Yeshua as their Lord and Savior. Paul was sincere . . . but sincerely wrong! The world is full of people who, like him, are sincere in their religious beliefs. They will make any effort, pay any price, and sacrifice anything in their attempts to please their god. They may pray, fast, live in poverty, abuse themselves, or seek to do good works. But religious zeal guarantees nothing; absolutely nothing. When Paul faced the reality of the risen Messiah, the zealous persecutor of the Messianic Community realized that his misguided zeal was a spiritual killer, and belonged in the spiritual loss column.

7. Salvation is not by legalism: Before his conversion, Paul outwardly conformed to the righteousness demanded by Pharisaic legalism. Those who observed his life would have found his behavior as blameless, which was far more than the Judaizers were (3:6 CJB). He was not blameless, of course (Romans 7:7-11), denying that he was a sinner. But by all outward appearances, Paul was a model Jew who lived by Jewish mitzvot. He was not, however, like Zacharias and Elizabeth who were both righteous before God, observing all the mitzvot and ordinances of ADONAI blamelessly (Luke 1:6).

Paul seemingly had it all. He had undergone the proper rituals, he was a member of God’s chosen people, he was from a favored tribe in Isra’el, he had scrupulously maintained his orthodox heritage, he was one of the most devout legalists in Judaism, he was zealous to the point of murdering Messianic believers, and he rigidly conformed to the outward requirements of Judaism. He seemingly checked all the right boxes. Yet once he saw the reality of grace through faith in Yeshua Messiah, he realized the uselessness of Pharisaic legalism for salvation and put it in the loss column. False religion deceives the mind, and consequently, damns the soul.¹³⁸

Surpassing benefits of knowing Messiah (3:7-11). Using financial language, Paul counted seven things that he once put in his spiritual profit column, but now places them in his loss column. The apostle now counted five things that he had gained. But whatever things were gain to me, those things I have counted as loss for the sake of Messiah (3:7 NASB). Paul now carefully crafts the account of his transformation to convince his readers that his choice to renounce his confidence in the flesh is the choice they too must make in order to know the Messiah and be conformed into His likeness (Romans 12:2 and First Peter 1:14). Although Paul’s account reveals his personal passion, it also offers a practical way for us to become like Messiah. Those of us who follow Paul, need to empty ourselves of the religious credits that don’t impress God and hold on to the benefits of knowing Messiah: knowledge, righteousness, power, fellowship, and glory.

This section is one of the most well-known in Philippians, and it is easy to see why. The call to treasure the Master above all things resonates deep within the soul of every believer. But knowing the Messiah through faith involves more than mere intellectual ascent (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). It means experiencing the power of Yeshua’s resurrection and the fellowship of His sufferings now as we await His return (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). In the meantime, we press on towards that day, forgetting what lies behind and straining forward toward what lies ahead (3:13).¹³⁹

Knowledge: More than that, emphasizes the contrast between the religious credits that do not impress ADONAI and the incalculable benefits of knowing Him. Paul declares: I count the religious credits of verses 5 and 6 to be loss in view of the surpassing value (more than mere intellectual ascent) of knowing Messiah Yeshua my Lord, sovereign King over all creation. The verb translated I have counted in verse 7 is in the perfect tense, indicating a completed action with continuing results in the present. That same verb translated I count here is in the present tense. That indicates the good works that Paul had counted on to earn God’s favor, and any that he might do in the present or future, are all but loss. For whom I have suffered the loss of all things which he might have sought to earn salvation apart from Messiah, and count them as mere rubbish, so that I may gain Messiah and be found in Him (3:8-9a NASB).¹⁴⁰

As F. B. Meyer relates in his commentary The Epistle to the Philippians, we may know Him personally face to face. Christ does not live back in the centuries, not amid the clouds of heaven: He is near us, with us, even when we lay down, and acquainted with all our ways. But we cannot know Him in this mortal life except through the illumination of the Spirit of God . . . and we must know Christ, not as a stranger who turns to visit of the night, or as the exalted king of men – there must be an inner knowledge as of those whom He counts as familiar friends, whom He trusts with His secrets, who breaks bread with Him.

To know Christ in the storm of battle; to know Him in the valley of the shadow of death; to know Him when the sun shines on our faces, or when we are darkened with disappointment and sorrow; to the know the sweetness of His dealing with the brokenhearted; to know the tenderness of His sympathy and the strength of His right hand – all this involves the many different experiences on our part, but each of them, like the many facets of a diamond, will reflect the beauty of His glory from every angle.¹⁴¹

Righteousness: Not having any righteousness of my own based upon legalism, but having the righteousness which comes through faith in Messiah – the righteousness that comes from God on the basis of trusting in Him alone (3:9b CJB). As a result of his Damascus Road conversion, Paul realized that legalistic righteousness could not save him (see the commentary on Romans Bz – Application to Believers in Yeshua). Righteousness is our right standing with ADONAI and acceptance by Him. Repentant sinners have all of Messiah’s righteousness transferred to their spiritual bank account (the theological word is imputed), becoming just as righteous as He is, minus His deity. In Second Corinthians 5:21, Paul declared that God made [Messiah] who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. Paul gladly shed the threadbare robe of his own righteousness and stretched out his empty hands to receive the glorious robe of God’s righteousness in Messiah (3:9b). This doctrine is the core of the Gospel. On the cross, ADONAI judged Yeshua as if He had personally committed every sin ever committed by every person who ever truly believed. But when a sinner embraces Yeshua as Lord and trusts only in His sacrifice for sin, God treats that sinner as if he or she lived Messiah’s sinless life (Isaiah 53:2 and First Peter 2:24).

Power: Paul had already mentioned the deep, experiential knowledge of Yeshua Messiah that comes through salvation (3:8). Nevertheless, the cry of his heart was that I may know Him. That initial saving knowledge of the Master became the basis of Paul’s lifelong pursuit of an even deeper knowledge of his Savior; that is, to know the power of His resurrection (3:10a NASB). He knew there was no power in Pharisaic legalism. He also knew there was no power in his flesh to overcome sin or to serve ADONAI (Romans 7:18). But because he knew the Messiah and had His righteousness imputed to him, Paul had been given the Ruach Ha’Kodesh and the same spiritual power that raised Yeshua from the dead. We were therefore buried with Him through baptism into death in order that, just as Messiah was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his (Romans 6:4-5).

Fellowship: The fourth benefit that salvation brought Paul was fellowship. The apostle speaks specifically here of His sufferings. As he had just noted, Paul was conformed to His death at salvation (3:10b NASB). But he has something else in mind here, a deep partnership and communion with Messiah in suffering. When he met Messiah, Paul gained a companion to be with him in his suffering. One who endured far more intense persecution and suffering than anyone else who ever lived, all of it underserved.

The deepest moments of spiritual fellowship with the living Messiah are times of intense personal suffering. Suffering drives us to Him. He is our merciful High Priest, a faithful friend who feels our pain, and a sympathetic companion who faced all the trials and temptations that we have (Hebrews 4:15). Therefore, He is uniquely qualified to help us in our trials and weaknesses. This wonderful truth led Paul to exclaim: That is why, for Messiah’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong (Second Corinthians 12:10).

Glory: In order that I might experience the resurrection from the dead (3:11 Greek). The final and supreme benefit Paul obtained when he met Messiah was the guarantee of his future resurrection at the rapture (see the commentary on Revelation By – The Rapture of the Church), when he would share Messiah’s glory. What do we gain by our union with Messiah? The knowledge of Messiah in our identification with Him; the righteousness of Messiah transferred to our spiritual bank account in justification; the participation in the sufferings of Messiah, and the sharing of His glory in our glorification (see Ax – Sanctification: Ultimate sanctification or glorification). No wonder Paul gladly exchanged the religious credits in his loss column for the surpassing benefits of knowing Messiah.

Matthew 19 records another man who came to the same crossroads as Paul (see The Life of Christ Il – The Rich Young Ruler). In reply to his question about how to obtain eternal life, Yeshua told him to obey the Torah. In response, the young man said to Him, “All these things I have kept. What am I still lacking” (Matthew 19:20)? He too had a spiritual profit column filled with self-effort, religious ritual, and works righteousness. But unlike Paul, he counted those things as gain and rejected the Master, whereas Paul counted them as loss and gained eternity with Messiah. Everyone stands at the same crossroads. People can cling to their religious credits and follow the rich young ruler thru the broad gate that leads to eternal destruction (see The Life of Christ Dw – The Narrow and Wide Gates). Or they can reject them in favor of the surpassing benefits of knowing the Master, and follow Paul thru the narrow gate that leads to eternal life (see The Life of Christ Ms – The Eternal Security of the Believer).¹⁴²

Dear heavenly Father, praise You for the relationship that I have with You. It is wonderful to know that I am loved by You. Your love is always gracious and steadfast. Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds (Psalms 36:5). No amount of works will ever be enough to allow someone to enter Your heaven. Thank You that You can see into the heart and look for faith, trust and belief. Not deeds, nor circumcision nor anything else when it comes to eligibility for someone to be able to enter into Your holy heaven. Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness’ (Matthew 7:21-23). But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). Thank You for abiding in me and preparing a place for me in heaven (John 14:23 and 3). In Messiah Yeshua’s holy Name and the power His resurrection. Amen