We are in a study of Philippians. Our text today is Philippians 3:1-7. Last week we talked from that text about the value of warnings. God warns us because He loves us. Like a loving parent He guides us away from danger into a meaningful life of blessings. To despise God’s warnings is one of the most foolish things any human being can do. Embrace his guidance and you will be glad you did.
Follow with me as we read Philippians 3:1-7 from the New International Version.
“Further, my brothers and sisters, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you. 2 Watch out for those dogs, those evildoers, those mutilators of the flesh. 3 For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh— 4 though I myself have reasons for such confidence. If someone else thinks they have reasons to put confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; 6 as for zeal, persecuting the church; as for righteousness based on the law, faultless.7 But whatever were gains to me I now consider loss for the sake of Christ.”i
In the second sentence of this passage, what are “the same things” that Paul is repeating? Some scholars think he is referring to the exhortation to “rejoice in the Lord!”ii Paul certainly repeats that often. But given the overall thrust of the passage, Paul is probably referring to the warning that he is introducing. Also, that makes more sense with the statement that “it is a safeguard for you.”iii The warning that I’m giving you is for your protection. I don’t mind repeating it because I care about your wellbeing. “It is no trouble for me to write the same things to you again, and it is a safeguard for you.” It is something Paul has warned about before and will continue to warn against it. The purpose of the warning is to “safeguard” or protect them from a particular deception.
In 3:2 Paul specifically names his concern, “Watch out for those dogs, those evildoers, those mutilators of the flesh.” Paul is referring to Judaizes. Judaizers were Jews who claimed Christianity but required all Christians to observe the Jewish ceremonies, especially circumcision.iv Paul is especially focused on their insistence of Gentile Christians being circumcised. But the problem was not limited to circumcision. They wanted all Christians to observe the Jewish traditions. They rejected Paul’s message of salvation by faith alone. For them righteousness is still based on keeping the Law. Circumcision is the focus because it was the most important marker of the people of God. If this primary requirement were not required, it naturally followed that the other ceremonial rules would not be required either. Paul is opposing their legalistic insistence that believers follow the Jewish traditions in the Old Testament.
Paul uses three terms to identify the people he is warning them about.
First, he refers to them as “dogs.” That was an extremely derogatory term in Paul’s day. The significance of that is somewhat lost in our culture. We Americans love our dogs, cats, and other pets. We will spend an estimated $ 99 billion on pets this year.v But in that culture dogs were scavengers. They were low-life animals that ate garbage. They were vicious and dangerous, especially in packs. The Jews considered them unclean. The Jews sometimes called Gentiles “dogs.” Here Paul turns the tables on these Jews and refers to them as dogs.
The Judaizers claimed to be standing for righteousness, but Paul calls them “evildoers.” They have rejected or minimized God’s provision of righteousness through Jesus’s death on the cross. They may claim to be Christians, but their faith is not fully in what Jesus did. Their faith is in what they can do as well. Paul deals with this error extensively in his letter to the Galatians because those believers had already been influenced by this deception. In Galatians 2:21 Paul wrote, “I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!” If we could attain righteousness through our own efforts, it would not have been necessary for Christ to die as a sacrifice for our sin. If we could become righteous by keeping the law, His death would be for nothing. But we cannot keep the law.vi We cannot measure up to God’s standard. Therefore, we all need Christ. Our only hope of salvation is His sacrifice. We must put the FULL WEIGHT of our faith on His work at Calvary, not in our own works—not partly on our own works and partly on Christ’s work on the cross.vii
When we get to heaven, nobody will be boasting about how faithful they were to the Lord. The Lord will commend those who were faithful.viii But we know that in our flesh is no good thing.ix We could never live pleasing to God without the transforming grace of God. Only through the blood of Jesus can we be forgiven of our sins. Only through the new birth can we become children of God. Only through faith in Jesus and His death on the cross can we be made acceptable to God.
In Ephesians 1:6 Paul says God has made us “accepted in the Beloved.” The Beloved is referring to Christ. The only way anyone can be acceptable before God Almighty is to be “in Christ.” That’s why there are not many ways to heaven. There is only one way to heaven—faith in Christ—trusting in His sacrifice on the cross to make us acceptable to God. That’s the way God has chosen to do it. And, as God, He has the right to set the terms and conditions of salvation. It is not negotiable. You either accept God’s provision of salvation or you reject it. There is no middle ground on that.
This is reinforced Revelation 5 where the curtain is pulled back and we get a glimpse into heaven. There Christ is honored as the sole source of salvation. There the theme will be Jesus. There every crown will be laid at His feet. There praise and worship is directed at Him. All God’s people will sing about Him. The song is in Revelation 5:9: “You [Jesus] are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood” (NKJV).
Righteousness is given to us when we put our faith in Christ. That happens when we are born again. Ephesians 2:8-9 emphasizes salvation as a GIFT from God through Christ. “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” The problem with legalists is that they teach salvation by works or a mixture of grace and works. Salvation is not earned through good works.
But the transformation that we receive through Jesus produces good works in our lives. The good works are a fruit of the righteousness we have received as a gift. The next verse in Ephesians 2:10 clarifies that. “For we are God’s handiwork [KJV says workmanship; Greek word is poiema; we get our word poem from it. The beauty of a poem is attributed to the author because he or she produced it.] “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”
Legalism gets that all turned around. The legalistic thinking that Paul is opposing teaches that we gain righteousness by keeping the law, and that gives us salvation. But good works are not the source of salvation. Good works are a fruit of salvation.
Then Paul refers to these Judaizers as “mutilators of the flesh.” The Greek word for circumcision is peritome which means “to cut around.” But Paul uses a different word here that’s translated “mutilators.” The Greek word katatome means “cutting to pieces.” The cognitive verb is used in Leviticus 21:5 of the Septuagint as something the priests were forbidden to do.x Pagan priests would cut or mutilate themselves as a part of the ritual. But Leviticus 21:5 commanded: “Priests must not shave their heads or shave off the edges of their beards or cut their bodies.” Remember how the prophets of Baal did that in their confrontation with Elijah (1 Kings 18:28). Their bodies were covered with blood as they tried to get Baal to answer.xi
We get clarity on what Paul is warning against as we read the verses that follow. There Paul presents himself and his readers as the true people of God.
(1) He says in verse 3 that he and the Philippian believers are the true circumcision because they have received the spiritual circumcisions of the heart: “For it is we who are the circumcision.” In Romans 2 Paul taught on this distinction between the circumcision of the heart by the Spirit verses the physical circumcision these Judaizers were insisting on.xii Paul wrote in Romans 2:28-29, “A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. 29 No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.”
Additionally, Paul claimed that he and the Philippians were the true people of God because
(2) they served God by His Spirit. It was not just a religion of rituals and rules. It is a relationship through the Holy Spirit.
(3) Their boast was in Christ Jesus and the salvation He provided for them and (4) Their confidence was not in their own fleshly achievements. Philippians 3:3: “For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh—”
Then in verses 4-7 Paul shows how he has beat the Judaizers at their own game. He is not making this stand because could not compete in these matters. In fact, they could not compete with him. But it is all worthless because it was still short of God’s requirements. Acceptance with God could only be attained through faith in Christ and the prefect righteousness He gives.
“Though I myself have reasons for such confidence. If someone else thinks they have reasons to put confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; 6 as for zeal, persecuting the church; as for righteousness based on the law, faultless.7 But whatever were gains to me I now consider loss for the sake of Christ.”
In the next verse he refers to all that self-righteousness as rubbish or dung. In other words, all this ritual that these Judaizers will try to lead you into is just a bunch of worthless junk. Don’t buy into it. Keep your faith solely placed in Christ and Him crucified.
The legalism Paul is talking about is circumcision and the other rituals of the Jewish covenant. Some people think obedience to the moral commandments of God is legalism. But the New Testament tells us to live within those boundaries. I will give you just a few verses to support that.
In Ephesians Paul talks about salvation by grace. Then in 5:3-7 he tells believers: “But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. 4 Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. 5 For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God. 6 Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient. 7 Therefore do not be partners with them.”
1 Corinthians 6:9-11: “Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: [notice the warning against being deceived about these matters] Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men [homosexual behavior] 10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. 11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” God is not neutral about theses lifestyles.
Revelation 21 introduces the new heaven and new earth; it talks about God’s dwelling with His people. Then John writes, “He said to me: ‘It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. 7 Those who are victorious will inherit all this, and I will be their God and they will be my children. 8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death.’” Those excluded from heaven are identified by their immoral lifestyle.
The legalism Paul is opposing in our text is coming under the requirements of the Old Testament or covenant. It required circumcision, keeping the feasts and sabbaths, and following the food restrictions as well as boundaries on moral behavior.
To rightly divide God’s word, we must understand the distinction between how the ceremonial law and moral law are handled in the New Testament. In Matthew 9:16-17 Jesus said, “No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse. 17 Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved.” Jesus was telling them that He did not come to patch up Judaism. He came to establish a new covenant.xiii The Old Covenant has been replaced with the New Covenant during the church age. We obey the moral law, not because it is in the Old Covenant, but it is required in the New Covenant.xiv We are not subject to the ceremonial laws in the Old Testament because their purpose has been fulfilled with the coming of Christ. According to the New Testament they are not required. I’ll support that with a few passages in the New Testament.
In Acts 15 there were men from Judea who came to Antioch “teaching the believers: ‘Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.’” Paul and Barnabas challenged this, and the issue was brought to the apostles in Jerusalem. The apostles ruled in favor of Paul and Barnabas, not requiring believers to come under the Jewish customs. They did set some boundaries that would protect them from pagan idolatry: “telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:20). Even though the apostles said believers didn’t need to follow the customs of Moses, the Judaizers persisted in their teaching.
Colossians 2:16-17: “Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. 17 These are a shadow of the things that were to come; the reality, however, is found in Christ.”
The book of Hebrews explains the passing of the Old Covenant by the establishment of the New Covenant. After describing the superiority of the New over the Old, Hebrews 8:13 says, “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear.” The rites and rituals of the Old Covenant were only shadows of the real thing we have in Christ.
The two errors I have had to deal with in recent years is antinomianism and legalism. Antinomianism combines the Latin prefix “anti” which means “against” with the Greek word for law (nomos). Here is the dictionary definition of antinomian: “one who holds that under the gospel dispensation of grace the moral law is of no use or obligation because faith alone is necessary for salvation.”xv This is a very popular error in churches today. Those who fall into this error interpret Paul’s warning about going under the Jewish law as applying to the moral boundaries that are set in both the Old and New Testaments. The ceremonial rules were only types and shadows of Christ. They were all fulfilled in Christ Himself. We no longer need them for we have Christ Himself. In contrast, the moral laws were not types and shadows but boundaries set by God on human behavior. They flow out of the eternal nature of God. Adultery was condemned under the Old Covenant, and it is condemned in the New Testament as well. Murder, lying, and stealing were all condemned in the Old Testament. But they are also condemned in the New Testament.
This distinction between the ceremonial law and the moral law is understood by a study of the whole New Testament. It’s difficult to give a quick text that clarifies the distinction. We understand the difference when we see how Jesus interacted with the Old Testament law. He violated the rules related to the Sabbath, but He never committed fornication. He never murdered anyone. He never authorized lying or stealing. When his disciples violated the ceremonial washings, He defended them—pointing out the importance of having a clean heart instead of just external washings.xvi To understand the passing away of the ceremonial law and the retention of the moral boundaries requires a study of the whole New Testament.
There are two reasons people fall for the error of antinomianism:
(1) They are too lazy to study the New Testament in that kind of depth. Instead people give them a few proof texts that are taken out of context or misapplied, and they don’t have enough Bible knowledge to see the error.
(2) They want a message that says they can indulge the lusts of their flesh and go to heaven when they die. They look past passages like Galatians 5:19-21. Notice the condemnation of moral violations. “Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God” (NKJV). Those activities are just as strongly condemned in the New Testament as they are in the Old Testament. They are all moral issues. There are no ceremonial laws in the list. That verse is reinforcing the boundaries of moral behavior.
In antinomianism people treat the moral law of God as if it were done away with in the New Testament. It is not done away with because in is grounded in the unchanging nature of God Himself. In the other error, people treat the ceremonial law as if were retained in the New Testament.
(2) The LEGALISM Paul is condemning in our text gives merit to keeping the Jewish sabbaths, feasts, and rituals. It condemns the eating of pork as if that were a violation of God’s moral standards. Some go so far as to wear undergarments that are supposed to reflect their commitment to holiness.xvii All of this moves them from the centrality of the cross. Instead of honoring the righteousness Christ has provided as a gift, they try to add to it by following Old Testament ceremonial rituals and festivals.
Mindset is an important factor. When people do those things to be more righteous or when they impose them on others, they are practicing a legalism that is counterproductive. It is actually harming their walk with the Lord. On the other hand, to celebrate a Jewish feast, as an opportune time to draw near to the Lord is not wrong. We learn from Acts 18:21 that Paul celebrated one the feasts in Jerusalem, probably the Passover feast.xviii But Paul resisted those who would obligate believers to keep the ceremonial provisions of the Old Covenant.
Paul provides additional teaching on this subject in Romans 14. There he frames personal decisions about the food we eat and the days we celebrate as decisions of conscience. He does not forbid Christians to celebrate Jewish traditions.xix But they must do it with a New Testament understanding. It is an act of unbelief to have a Passover supper while thinking that Messiah has not yet come. But to eat the meal in celebration that Jesus has come and provided salvation could be similar to what we do in our Communion services. We don’t have time to do it, but a thorough study of that chapter would shed a lot of light on our subject. Let’s at least read Romans 14, and let it inform our understanding.
“Receive one who is weak in the faith, but not to disputes over doubtful things. 2 For one believes he may eat all things, but he who is weak eats only vegetables. 3 Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. 4 Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.
5 One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. 7 For none of us lives to himself, and no one dies to himself. 8 For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. 10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. 11 For it is written:
“As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.”
12 So then each of us shall give account of himself to God. 13 Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.
14 I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. 15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. 16 Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in]these things is acceptable to God and approved by men.
19 Therefore let us pursue the things which make for peace and the things by which one may]edify another. 20 Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. 21 It is good neither to eat meat nor drink wine nor do
anything by which your brother stumbles or is offended or is made weak. 22Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. 23 But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin” (NKJV).
I have focused on the ceremonial law because that is Paul’s focus in our text. But there is a legalistic mindset in regard to the moral law that we are to avoid. Anytime we think we can establish our own righteousness through following the moral guidelines of Scripture, then we are thinking legalistically. Anytime we think we can obligate God to us by the good things we do, we are thinking legalistically. We couldn’t do anything good if God didn’t enable us to do it. We get insight on this in what Paul says in Romans 10:3. “For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God” (NKJV). Rather than establishing our OWN righteousness, we receive the GIFT of Christ’s righteousness and let that bear fruit in the way we live. Our mindset about righteousness makes a lot of difference.
Keep your faith firmly rooted in Christ and the sacrifice He made for you on the cross. That is the one and only basis for our right standing before God. It is more than enough. To Him be all the glory. Amen.
ENDNOTES:
i All Scripture quotes unless indicated otherwise are from the New International Version.
ii B. B. Barton, M. Fackler, L. Taylor, and D. Veerman, Philippians, Colossians, and Philemon, Life Application Bible Commentary (Wheaton, IL: Tyndale House, 1995) 83-84. The New Living Translation follows this interpretation.
iii Gordon Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament, N. B. Stonehouse, F. Bruce, G. Fee, and J. Green, eds. (Grand Rapids: Eerdmans, 1995) 292-293.
iv Wiersbe writes, “Bible students call this group of false teachers who try to mix Law and Grace ‘Judaizers.’ The Epistle to the Galatians was written primarily to combat this false teaching. It is this group of ‘Judaizers’ that Paul is referring to in verses 1-2.” Warren W. Wiersbe, Be Joyful, 1974 (Wheaton, IL: Victor Books, 1986) 93.
v Emma Bedford, “U.S. pet industry expenditure 1994-2020,” March 24, 2020, Consumer Goods and FMGE. Accessed at
https://www.statista.com/statistics/253976/pet-food-industry-expenditure-in-the-us/.
vi Romans 3:23. “The function of law was not to do away with sin but to show it up for what it is. It was brought in ‘in order that the trespass might increase’ (Rom. 5:20; cf. 3:20).” Leon Morris, New Testament Theology (Grand Rapids: Zondervan, 1986) 61.
vii “Similarly, in our own time, we must beware of those who say that men must pass through certain outward rites before they can be saved.” F. B. Meyer, Devotional Commentary on Philippians, 1979 (Grand Rapids: Kregel Publicaitons, 1984) 146.
viii Matt. 25:21; 1 Cor. 4:5.
ix Rom. 7:18.
x Gordon Fee, Paul’s Letter to the Philippians, 296-297.
xi We do not get God to answer prayer by our sacrifices. That is a form of manipulation. Answered prayer comes when we align ourselves with His will praying with faith in Him. See Richard W. Tow, Authentic Christianity: Studies in 1 John (Bloomington, IN: Westbow Press, 2019) 367-380.
xii Old Testament physical circumcision was a shadow of this spiritual circumcision of the heart. It served an instructive purpose, but that purpose has been fulfilled. See Col. 2:11-12.
xiii Jer. 31:31-34; Heb. 8:13.
xiv Gentiles were never under the Old Covenant. That covenant was between God and Israel. When God established the New Covenant (Testament) He included moral commands like He did in the Old Covenant. But He excluded the requirements of the ceremonial provisions. This does not mean that the Old Testament is of no value for us. We need it as a foundation for understanding the New Testament. Many of the principles taught there are applicable to us (1 Cor. 10:6).
xv Merriam Webster’s Collegiate Dictionary, 10th ed. (Springfield, MA: Merriam-Webster, Inc., 1993) 81.
xvi Matt. 15:1-11.
xvii In a conversation with one man who had fallen into this error, I quoted some of Paul’s statements in the New Testament. His response was: “Yes, but Paul was a false apostle.” This man had begun this downward path by adding a few Jewish traditions to his lifestyle. He slowly became more and more enamored with the knowledge he acquired. His vulnerability to this deception was his pride. He felt he had acquired a higher level of knowledge and righteousness than others. He and the group he attached himself with could not defend their position against Paul’s teachings. So they simply declared him to be a false apostle and rejected that portion of Scripture.
xviii Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 1998) 558. The urgency Paul expressed in Acts 18:21 was probably due to his concern about the weather and the consequences of sailing too late in the season.
xix “This council [in Acts 15] apparently freed Gentiles from obligation to keep the Law and in effect set aside Jewish practices in all Christian congregations where there were Gentiles, although Jewish Christians might continue to observe the Law as Jews.” George Eldon Ladd, A Theology of the New Testament, rev. ed. (Grand Rapids: Eerdmans, 1993) 392.
