Though it is rarely
the case that one makes reference to Philippians when considering the issue of
justification, once the proper basis for the subject is understood (the
inclusion of all peoples under the covenant of the Creator God of Israel, without
regard for covenant markers, but only with regard for a confession of loyalty
to Jesus the Christ as king and Lord of all), its presence in the letter to
Philippi becomes apparent.
Thus, turning to the
third chapter, we see Paul alluding to justification, to Judaizers (Gentiles
that adopted the primary covenant markers of Israel – circumcision, Sabbath
keeping, dietary laws), and to the freedom by which Gentiles enter into and
remain under the covenant through their belief in Jesus as Lord rather than
through outward markers, as he writes “Beware of the dogs, beware of the evil
workers, beware of those who mutilate the flesh!” (3:2) Having offered
that rhetorical volley, Paul then identifies himself with the Gentile
congregants of Philippi, with “For we are the circumcision,” a term normally
reserved for circumcised Israel, “the ones who worship by the Spirit of God,
exult in Christ Jesus, and do not rely on human credentials---though mine too
are significant” (3:3-4a). It is not difficult to hear Paul saying “We,
the ones who, by the movement of the Spirit of God and as evidence of the new
creation begun in Christ, worship Jesus as Lord and Messiah, are the covenant
people of God, rather than those that rely on the old marks of the covenant
that used to convey that status.”
Paul moves along,
writing “If someone thinks he has good reasons to put confidence in human
credentials,” that being the traditional badges of righteousness/covenant
standing, “I have more. I was circumcised on the eighth day, from the
people of Israel and the tribe of Benjamin” (3:4b-5a). In the original
allocation of the promised land, Jerusalem, thence the place where the Temple
was located, was within the tribal allotment of Benjamin. Thus, being of
Benjamin, for this and other reasons, could be a special source of honor.
This is important, as we consider that all public interactions, in those days,
took the form of an honor competition. Here, Paul is referencing his own
credentials, which takes the form of competing for honor, but it becomes a
paradoxical assertion, as we shall soon see.
Continuing, Paul
claims to be “a Hebrew of Hebrews,” adding, “I lived according to the law as a
Pharisee. In my zeal for God I persecuted the church” (3:5b-6a).
Significantly, “According to the righteousness stipulated in the law I was
blameless” (3:6b). Paul, he of the un-tortured conscience in this matter
of right standing before God, upheld every bit of the law concerning
righteousness/covenant standing, solidly ensconced, in terms of Israel’s
understanding of these things prior to Christ, within the covenant. Paul
was fully expecting to participate in the resurrection at the eschaton and in
all of the blessings that were understood to be coming to Israel because of its
special privilege.
After making
reference to his circumcision, his lineage, his manner of living, and his zeal,
all of which would certainly have led to an accrual of an honor, not to mention
serving him well to validate any claim to be a covenant member in good standing
in accordance with the works of the law (covenant markers) and the traditions
of His people (blameless in regard to means of demonstrating righteousness/covenant
standing as stipulated in the law), Paul offers what would be heard as a
surprising reversal in the ears of his hearers. Having provided this
litany of items, Paul then writes “But these assets” in the pursuit of honor
and in regards to covenant participation “I have come to regard as liabilities”
(3:7a). Why? He says that it is “because of Christ” (3:7b).
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