Philippians 3:3

ἡμεῖς. The contrast drawn, which has already been before his mind in the ironical expression κατατομή. ἡ περιτ. In LXX it is only found in Genesis 17:12; Exodus 4:25 (Jeremiah 11:16 has another sense). The verb περιτέμνω is very common. Perhaps the choice of this particular compound to denote the rite of circumcision is due, as Dsm [26]. (BS [27]., p. 151) suggests, to the Egyptian use of it as a technical term for the same custom, long in vogue among the Egyptians. Examples are found in the Papyri. Paul uses it here in its strict sense as a token of participation in the covenant with God and of obligation to maintain it. But the further idea belonged to it of being the outward symbol of an inward grace. Cf. Deuteronomy 30:6. As the rite was regarded essentially as one of purification, the grace associated with it was a cleansing process. This explains expressions like that in Jeremiah 9:26, etc. οἱ … λατρεύοντες. The participle has become a noun denoting a class of men, spiritual worshippers. Contrast Hebrews 8:5; Hebrews 13:10, and cf. Hebrews 9:14. Most edd. with a number of high authorities read Θεοῦ (see crit. note supr.). This gives a peculiar combination: “who worship by the Spirit of God”. But the occurrence of σαρκί immediately after clearly suggests the favourite Pauline antithesis of πνεῦμα and σάρξ. In that case Θεῷ, which is supported by some excellent evidence, would be the natural reading, governed by λατρεύοντες. Aptly parallel is Romans 1:9, ὁ Θεὸς ᾧ λατρεύω ἐν τῷ πνεύματί μου. Certainly Θεοῦ, as the more difficult reading, must be considered. But as λατρεύω had come to have the technical sense of worshipping God, the word might be altered at an early date to get rid of a superfluity. λατρ. In LXX it is used exclusively of the service of God, true or false. But it is distinguished from its synonym λειτουργεῖν as including the worship of the people as well as the ritual of the priests and Levites. See esp [28]. SH [29]. on Romans 1:9. καυχώμενοι. One of the Apostle's most characteristic words. It expresses with great vividness the high level of Christian life at which he is living: “exulting in Christ Jesus”. It belongs to the same triumphant mood which finds utterance so often in this Epistle in χαίρω. This victorious Christian gladness ought to sweep them past all earthly formalism and bondage to “beggarly elements”. οὐκ ἐν ς. πεποιθ. οὐκ (instead of μή) emphasises the actual condition of their own Christian life. ἐν σαρκί. On the phrase see Dsm [30]., N.T. Formel “ in Christo,” p. 125, who regards it as following the analogy of the Pauline ἐν Χριστῷ. This is manifestly so in our instance where the expressions stand in juxtaposition. Carnem appellat quicquid est extra Christum (Calvin). Here σάρξ has a double antithesis, both Χ. Ἰ. and πνεύματι. The ordinary use of “self” in the popular religious vocabulary corresponds with wonderful accuracy to the Pauline σάρξ (so also Moule). For a strangely kindred conception cf. Seneca, ad Marc., 24, 5: illi (animo) cum hac carne grave certamen est (quoted by Hltzm [31]., N.T. Th., ii., p. 21). Of course σάρξ has become a technical term in Paul's controversy with the Judaisers, and that particular side of its meaning must always be kept in view (see Romans and Galatians passim). πεποιθ. The word occurs no less than six times in this short Epistle. Paul has reached firm convictions on the highest things. He knows what he believes and what he rejects. That is the real explanation of his strong, exultant joy.

[26] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).

[27] . Bibelstudien

[28] especially.

[29]. Sanday and Headlam (Romans).

[30] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).

[31] tzm. Holtzmann.