Philippians 3:4
Verse
Context
Righteousness through Faith in Christ
3For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— 4though I myself could have such confidence. If anyone else thinks he has grounds for confidence in the flesh, I have more:5circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee;
Sermons
K.P. Yohannan
Thomas Reade
St. John Chrysostom
Isaac PeningtonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more.
Jamieson-Fausset-Brown Bible Commentary
"Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh." I more--have more "whereof I might have confidence in the flesh."
John Gill Bible Commentary
Though I might also have confidence in the flesh,.... This he says, lest it should be objected to him, that the reason why he had no confidence in the flesh, and did not boast of it, was, because he could not; he had nothing to glory of, and put his confidence in, and therefore acted the common part of such persons, who despise what either they have not, or are ignorant of: but this was not the apostle's case, he had as much reason, and as good a foundation for trust in himself, his privileges and attainments, as any man had, and more; and his meaning here is not, that he might lawfully have confidence in the flesh, for that is criminal in every one, but that he had as good pretensions to it; and were it lawful, might with greater appearance of truth do it than some other persons, or indeed any other: if any other man thinketh that he hath whereof he might trust in the flesh, I more: the sense is, if there were any other person besides the false teachers he speaks of in Phi 3:2; that were of the judaizing sect, or any whatever of the Jewish nation, be he who he will, who thought within himself he had, or seemed to others to have (for all such confidence, and the grounds of it, are only in show and appearance, and in imagination, not in reality), reasons for boasting and trusting in himself and in his carnal privileges and performances, the apostle had more, and which he enumerates in Phi 3:5; not but that he might be exceeded by some in some one particular or another; as for instance, he was not of the tribe of Levi: nor of Judah; he was neither of the house of Aaron, nor of David; neither of the priestly line, nor of the blood royal; but taking all together, there was not a man in whom so many reasons met, for boasting and confidence in the flesh, as in himself.
Matthew Henry Bible Commentary
The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite. I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, Phi 3:4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Act 22:3. He was a Pharisee, the son of a Pharisee (Act 23:6), and after the most strict sect of his religion lived a Pharisee, Act 26:5. 4. He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Act 22:3, Act 22:4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But, II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him: But what things were gain to me those have I counted loss for Christ (Phi 3:7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon. - Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Here the apostle explains himself. 1. He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa 53:11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion above all the knowledge of nature, and improvements of human wisdom; for it is suited to the case of fallen sinners, and furnishes them with all they need and all they can desire and hope for, with all saving wisdom and saving grace. 2. He shows how he had quitted his privileges as a Jew and a Pharisee: Yea doubtless; his expression rises with a holy triumph and elevation, alla men oun ge kai. There are five particles in the original: But indeed even also do I count all things but loss. He had spoken before of those things, his Jewish privileges: here he speaks of all things, all worldly enjoyments and mere outward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them?" No, now he speaks in the present tense: Yea doubtless, I do count them but loss. But it may be said, "It is easy to say so; but what would he do when he came to the trial?" Why he tells us that he had himself practised according to this estimate of the case: For whom I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, skubala - offals thrown to dogs; they are not only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him. Note, The New Testament never speaks of saving grace in any terms of diminution, but on the contrary represents it as the fruits of the divine Spirit and the image of God in the soul of man; as a divine nature, and the seed of God: and faith is called precious faith; and meekness is in the sight of God of great price, Pe1 3:4; Pe2 1:1, etc.
Tyndale Open Study Notes
3:4 in my own effort (literally in the flesh): Paul uses flesh here for self-reliance and human effort in contrast to reliance on Christ and empowerment by the Spirit.
Philippians 3:4
Righteousness through Faith in Christ
3For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— 4though I myself could have such confidence. If anyone else thinks he has grounds for confidence in the flesh, I have more:5circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee;
- Scripture
- Sermons
- Commentary
No Confidence in the Flesh
By K.P. Yohannan0Dependence On GodSurrendering Self-ReliancePHP 3:4K.P. Yohannan emphasizes the importance of surrendering our confidence in our own abilities and relying solely on God for effectiveness in ministry. He shares experiences from his visit to Last Days Ministries, where untrained individuals accomplished great things through their dependence on Christ. Yohannan illustrates this principle with biblical examples, particularly Moses and Paul, who both had to relinquish their self-reliance to be used powerfully by God. The sermon underscores that true effectiveness comes not from education or skills, but from a heart fully surrendered to God’s will. Ultimately, it is our dependence on God that enables us to bear lasting fruit for His glory.
Paul's Humiliating Confession
By Thomas Reade0JER 1:17EZK 2:6MAL 2:6ACT 4:29ACT 9:1ACT 14:19ACT 26:91CO 15:92CO 11:23GAL 1:13PHP 3:41TI 1:12REV 2:4Thomas Reade preaches about Paul's humiliating confession, the opposition he faced from the Jews, his reception by the apostles in Jerusalem, and the natural energy of his character. Reade emphasizes the importance of humility in acknowledging our sins and the transforming power of God's grace in Paul's life. He highlights Paul's boldness in preaching the Gospel despite persecution and encourages believers to have unwavering faith and courage in sharing the message of salvation. Reade urges Christians to be examples in love, faith, and purity, following Paul's dedication and zeal in serving the Lord.
2 Corinthians 11:13
By St. John Chrysostom01SA 12:31SA 17:34ISA 40:6AMO 7:14MIC 3:82CO 11:142CO 11:20PHP 3:4John Chrysostom preaches about false apostles who deceive by pretending to be true messengers of Christ, warning against those who seek to manipulate and exploit others for personal gain. He emphasizes the importance of discerning true ministers of righteousness from those who only appear righteous on the outside but lack genuine power and sincerity. Chrysostom challenges the congregation to evaluate leaders by their actions rather than outward appearances, highlighting the dangers of envy, vainglory, and the slavery that comes with seeking worldly recognition and approval.
A Reply to Thy Animadversions
By Isaac Penington02CO 1:152CO 3:42CO 8:222CO 10:2EPH 3:12PHP 3:4The preacher delves into the concept of 'Confident' (pepoithesis), which means full persuasion and trust in someone or something, whether it be in others, in God, or in oneself. This settled conviction is rooted in a past process of being completely persuaded, resulting in a confirmed and settled state of utter confidence. The nuance of meaning varies depending on the context, from confidence in God to self-confidence, with examples from 2 Corinthians, Ephesians, and Philippians.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more.
Jamieson-Fausset-Brown Bible Commentary
"Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh." I more--have more "whereof I might have confidence in the flesh."
John Gill Bible Commentary
Though I might also have confidence in the flesh,.... This he says, lest it should be objected to him, that the reason why he had no confidence in the flesh, and did not boast of it, was, because he could not; he had nothing to glory of, and put his confidence in, and therefore acted the common part of such persons, who despise what either they have not, or are ignorant of: but this was not the apostle's case, he had as much reason, and as good a foundation for trust in himself, his privileges and attainments, as any man had, and more; and his meaning here is not, that he might lawfully have confidence in the flesh, for that is criminal in every one, but that he had as good pretensions to it; and were it lawful, might with greater appearance of truth do it than some other persons, or indeed any other: if any other man thinketh that he hath whereof he might trust in the flesh, I more: the sense is, if there were any other person besides the false teachers he speaks of in Phi 3:2; that were of the judaizing sect, or any whatever of the Jewish nation, be he who he will, who thought within himself he had, or seemed to others to have (for all such confidence, and the grounds of it, are only in show and appearance, and in imagination, not in reality), reasons for boasting and trusting in himself and in his carnal privileges and performances, the apostle had more, and which he enumerates in Phi 3:5; not but that he might be exceeded by some in some one particular or another; as for instance, he was not of the tribe of Levi: nor of Judah; he was neither of the house of Aaron, nor of David; neither of the priestly line, nor of the blood royal; but taking all together, there was not a man in whom so many reasons met, for boasting and confidence in the flesh, as in himself.
Matthew Henry Bible Commentary
The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite. I. He shows what he had to boast of as a Jew and a Pharisee. Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, Phi 3:4. He had as much to boast of as any Jew of them all. 1. His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles. 2. He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed. 3. For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Act 22:3. He was a Pharisee, the son of a Pharisee (Act 23:6), and after the most strict sect of his religion lived a Pharisee, Act 26:5. 4. He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any. 5. He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church. 6. He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Act 22:3, Act 22:4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But, II. The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him: But what things were gain to me those have I counted loss for Christ (Phi 3:7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon. - Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Here the apostle explains himself. 1. He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa 53:11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion above all the knowledge of nature, and improvements of human wisdom; for it is suited to the case of fallen sinners, and furnishes them with all they need and all they can desire and hope for, with all saving wisdom and saving grace. 2. He shows how he had quitted his privileges as a Jew and a Pharisee: Yea doubtless; his expression rises with a holy triumph and elevation, alla men oun ge kai. There are five particles in the original: But indeed even also do I count all things but loss. He had spoken before of those things, his Jewish privileges: here he speaks of all things, all worldly enjoyments and mere outward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them?" No, now he speaks in the present tense: Yea doubtless, I do count them but loss. But it may be said, "It is easy to say so; but what would he do when he came to the trial?" Why he tells us that he had himself practised according to this estimate of the case: For whom I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, skubala - offals thrown to dogs; they are not only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him. Note, The New Testament never speaks of saving grace in any terms of diminution, but on the contrary represents it as the fruits of the divine Spirit and the image of God in the soul of man; as a divine nature, and the seed of God: and faith is called precious faith; and meekness is in the sight of God of great price, Pe1 3:4; Pe2 1:1, etc.
Tyndale Open Study Notes
3:4 in my own effort (literally in the flesh): Paul uses flesh here for self-reliance and human effort in contrast to reliance on Christ and empowerment by the Spirit.