Philippians 3:6

Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(6) Concerning zeal, persecuting the church.—The word “zeal” (as in Acts 22:3) is probably used almost technically to describe his adhesion to the principles of the “Zealots,” who, following the example of Phinehas, were for “executing judgment” at once on all heathens as traitors, ready alike to slay or to be slain for the Law. He shows how in this he departed from the teaching of Gamaliel, when he was “exceedingly mad against” the Christians, and “persecuted them even unto strange cities.”

Touching the righteousness which is in the law, blameless.—The “righteousness in Law,” which our Lord called “the righteousness of the scribes and Pharisees” (Matthew 5:20), is the righteousness according to rule, in which a man, like the rich young ruler, might think himself “blameless,” and even hope to go beyond it in “counsels of perfection”—not the righteousness according to principle, which can never fulfil or satisfy itself. While St. Paul confined himself to the lower form of righteousness, he could feel himself “blameless;” but when he began to discern this higher righteousness in the Law, then, he felt the terrible condemnation of the Law, on which he dwells so emphatically in Romans 7:7-12.

Benson Commentary

Php 3:6. Concerning zeal — For the law and the Jewish religion, and for all those ritual observances which they so eagerly enforce, I myself was once so earnest, that I persecuted, and that even to imprisonment and death, those who did not observe them. Touching the righteousness which is in the law — Which is described and enjoined by the letter of it; that is, with respect to external observances; blameless — Quite unexceptionable in my conduct; so that those who knew me most intimately, could not have accused me of any wilful transgression, or of neglecting any of those expiatory rites and sacrifices, which were appointed to be used in case of involuntary errors. “The greatest part of the Jews firmly believed that the righteousness required in the law consisted chiefly in observing its ritual precepts. And therefore, if a person was circumcised, offered the appointed sacrifices, observed the sabbaths, and other festivals enjoined by Moses, made the necessary purifications, in cases of pollution, paid tithes of all he possessed, and abstained from crimes injurious to society; or if he committed any such, was punished for them according to the law, he was, as the apostle expresseth it, with respect to the righteousness which is by law, unblameable. Further, as the ritual services enjoined in the law were not founded in the nature of things, but in the command of God; and as, according to the law, atonement was made for some transgressions by these services, they were, on account of their being done from a regard to the divine will, considered as acts of piety more acceptable to God than even the performance of moral duties. In the third place, as these ritual services were both numerous and burdensome, and recurred so frequently, that they gave almost constant employment to the pious Israelites, the diligent and exact performance of them was thought equivalent to a perfect righteousness, and so meritorious, that it entitled the performer to justification and eternal life. All these erroneous opinions Paul entertained while he continued a Pharisee. But he relinquished them when he became a Christian, as he informs us, immediately.” — Macknight.

Matthew Henry's Concise Commentary

3:1-11 Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.

Barnes' Notes on the Bible

Concerning zeal, persecuting the church - Showing the greatness of my zeal for the religion which I believed to be true, by persecuting those whom I considered to be in dangerous error. Zeal was supposed to be, as it is, an important part of religion; see 2 Kings 10:16; Psalm 69:9; Psalm 119:139; Isaiah 59:17; Romans 10:2. Paul says that he had shown the highest degree of zeal that was possible. He had gone so far in his attachment for the religion of his fathers, as to pursue with purposes of death those who had departed from it, and who had embraced a different form of belief. If any, therefore, could hope for salvation on the ground of extraordinary devotedness to religion, he said that he could.

Touching the righteousness which is in the law, blameless - So far as the righteousness which can be obtained by obeying the law is concerned. It is not needful to suppose here that he refers merely to the ceremonial law; but the meaning is, that he did all that could be done to obtain salvation by the mere observance of law. It was supposed by the Jews, and especially by the Pharisees, to which sect he belonged, that it was possible to be saved in that way; and Paul says that he had done all that was supposed to be necessary for that. We are not to imagine that, when he penned this declaration, he meant to be understood as saying that he had wholly complied with the law of God; but that, before his conversion, he supposed that he had done all that was necessary to be done in order to be saved by the observance of law he neglected no duty that he understood it to enjoin. He was not guilty of deliberately violating it.

He led a moral and strictly upright life, and no one had occasion to "blame" or to accuse him as a violator of the law of God. There is every reason to believe that Paul, before his conversion, was a young man of correct deportment, of upright life, of entire integrity; and that he was free from the indulgences of vice and passion, into which young people often fall. In all that he ever says of himself as being "the chief of sinners," and as being "unworthy to be called an apostle," he never gives the least intimation that his early life was stained by vice, or corrupted by licentious passions. On the contrary, we are left to the fair presumption that, if any man could be saved by his own works, he was that man. This fact should be allowed to make its proper impression on those who are seeking salvation in the same way; and they should be willing to inquire whether they may not be deceived in the matter, as he was, and whether they are not in as much real danger in depending on their own righteousness, as was this most upright and zealous young man.

Jamieson-Fausset-Brown Bible Commentary

6. Concerning—Translate as before and after, "As touching Zeal" (compare Ac 22:3; 26:9).

blameless—Greek, "having become blameless" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from "the righteousness of God by faith," he on the contrary declares (Php 3:12-14) that he has not attained perfection.

Matthew Poole's Commentary

Concerning zeal; not lukewarm, but exceedingly fervent in the strictest observances of the Pharisaic order, which was much in external devotion, Luke 18:12, very solicitous for proselytes, Matthew 23:15,25. Herein he was above his equals for years, being exceedingly zealous of the traditions of the fathers, Galatians 1:14, (and his zeal had been very commendable had it been in a good matter, Galatians 4:18), that which the false apostles contended much for.

Persecuting the church; which he showed all manner of ways in his rage against the church of Christ, conceived by the Pharisees to be opposite to the law of Moses, Acts 9:1 22:3,4 26:9-12 Galatians 1:13.

Touching the righteousness which is in the law, blameless; he rises higher yet in his personal obedience; he might have been a zealot in his sect, and yet a hypocrite, if not of a scandalous life; but it seems, in the external observation of those things which the ceremonial or moral law did prescribe, he was, in the eye of man, of a blameless conversation, resembling Zacharias and Elisabeth, Luke 1:6. Men could not tax him, he had behaved himself so conscientiously, Acts 23:1; yet when he had his eyes opened, he found here was no such matter of confidence for him before God, 1 Samuel 16:7 1 Corinthians 4:4. This external performance he found, when enlightened, was far short of internal and perfect obedience, Romans 7:7; and therefore he saw it necessary to change the ground and foundation of his confidence, all that he before rested on, unto Christ alone, 1 Corinthians 3:11 2 Corinthians 5:17; not seeking to receive honour from men, but that from Christ only, John 5:44.

Gill's Exposition of the Entire Bible

Concerning zeal, persecuting the church,.... The Vulgate Latin version adds, "of God", as in Galatians 1:13. The apostle was very zealous of the traditions of the elders, and for the law of God, and towards God also; though his zeal was not according to knowledge, but blind, ignorant, and furious; which pushed him on to persecute the followers of Christ, and the church of Christ at Jerusalem more especially, in a very violent and outrageous manner; he held the clothes of those that stoned Stephen, Acts 7:58; he consented unto his death, Acts 8:1; he made havoc of the church at Jerusalem, haling men and women to prison, Acts 8:3; he continued breathing out threatenings and slaughter against the disciples of Christ, Acts 9:1; gave his voice against them when put to death, punished them frequently in the synagogues by scourging them, Acts 26:10, and compelled them to blaspheme the name of Christ; was exceeding mad against them, pursued them to strange cities, Acts 26:11, and persecuted the church of God exceedingly, more than anyone single person besides,

Touching the righteousness which is in, the law, blameless. This he mentions last, as including the whole of his righteousness, civil, ceremonial, and moral; and which he fancied was so perfect, that whatever righteousness was in the law, or required by it, he had it, and to such a degree, that he was blameless before God and men; that he was justified by it in the sight of God, and could not justly be found fault with by any, or be charged with any defect in his obedience, either to the moral or ceremonial law; which must arise from great ignorance of the righteousness of God, and the strictness of his justice, and of the law of God, and the purity, spirituality, and extent of it, which reaches to the thoughts of the heart, and the first motions of sin; and of himself, the plague of his own heart, of the sin of lust, and of the exceeding sinfulness of sin, in every instance of it.

Geneva Study Bible

Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

Php 3:6. Probably ζῆλος (neuter) is the correct form here. In N.T. the neuter occurs only in 2 Corinthians 9:2, but it is found in Ignat., and, alternately with ὁ ζ., in 1 Clem. It is perhaps colloquial (so W-Sch[38]., p. 84), although ὁ ζ. is that used in LXX. ζῆλος would almost have a technical meaning for a strict Jew at that time in connexion with the fanatical party among the Pharisees who called themselves ζηλωταί (cf. Schürer, i., 2, p. 80 ff.). Cf. Galatians 1:14, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.—διώκ. τ. ἐκκλησ. Cf. Galatians 1:13, ἐδίωκον τὴν ἐκκλησίαν τοῦ Θεοῦ. ὁ διώκων is, in classical Greek, the technical term for the “pursuer” or prosecutor in the law-courts. Strangely enough it was by means of prosecutions that Paul usually persecuted.—κατὰ δικ. τ. ἐν ν. “According to (i.e., tested by the standard of) the righteousness which belongs to the sphere of the law.” Of course this righteousness, which is here equivalent to right conduct as a whole, is regarded from the point of view of that which justifies before God. For the exceptional prominence which righteousness has in Jewish religious thought, see esp[39]. Weber, Lehren des Talmud, pp. 269–270, and Charles’ admirable note on Apocal. of Baruch, xxiv: 1. Cf. Ps. Sol. 9:9 for a very precise formulation of Jewish thought on this subject. It would be wrong to limit δικ. here merely to ceremonial observances. It includes, most probably, the ordinary moral precepts of the law as well.—ἄμεμπτος. Exactly parallel to this description is the case of the rich young man in the Gospels. He also could claim to be κατὰ δικ. τ. ἐν νομ. ἄμεμπ. It was at the next step (Php 3:7) that he stopped short. He was unable to “count all things loss for Christ”.

[38] Sch. Schmiedel’s Ed. of Winer.

[39] especially.

Cambridge Bible for Schools and Colleges

6. zeal] “of God, but not according to true spiritual knowledge (epignôsis),” Romans 10:2. Cp. Acts 26:9-11. He implies here that this “zeal” was perfectly sincere, though sinfully conditioned by a moral blindness. See in this connexion Acts 23:1; 2 Timothy 1:3.

persecuting the church] Cp. 1 Corinthians 15:9; Galatians 1:13; Galatians 1:23; 1 Timothy 1:13.

the righteousness which is in the law] Lit., again, “in law”; see fifth note on Php 3:5. The reference is to completeness of observance and privilege, from the point of view of the Pharisaic legalist. The most rigid inquisitor in this direction could not have found fault with Paul’s title. See further on Php 3:3.—“In (the) law”:—included within its terms.

blameless] Better, with R.V., found blameless, a good paraphrase of the Greek, which is literally, “having become blameless.”

His title, or temptation, to “confidence in the flesh” was thus compounded of a natal right to the seal of the covenant; hereditary and educated loyalty to the purest Jewish life and practice; personal devotion to the strictest Jewish religionism; the utmost practical energy in its defence; the most minute attention to its rules. Of its kind, the position was perfect.

Bengel's Gnomen

Php 3:6. Διώκων, persecuting) He formerly thought that he was acting most meritoriously.

Pulpit Commentary

Verse 6. - Concerning zeal, persecuting the Church. He was not only a Pharisee, but an energetic, zealous Pharisee; he carried out the principles of his sect, thinking that he did God service by persecuting those whom he counted as heretics. Touching the righteousness which is in the Law, blameless. As far as "the righteousness of the scribes and Pharisees" went, the righteousness which is "in Law," which consists, that is, in the observance of formal rules; or which is "of Law" (ver. 9), which springs, that is, from such observance, St. Paul was found blameless. "Rara sane laus et prope singularis," says Calvin, quoted by Alford; "videamus tureen quanti eam fecerit." (For the whole of this passage, comp. 2 Corinthians 11:21, 22.) Philippians 3:6

Vincent's Word Studies

Zeal

Ironical.

Blameless (γενόμενος ἄμεμπτος)

The A.V. does not render the participle, proven or found. Rev., correctly, found blameless.