Philippians 3:2

It is difficult to understand how anyone could find three different classes in these words (e.g., Ws [22]., who divides them into (a) unconverted heathens, (b) self-seeking Christian teachers, (c) unbelieving Jews. See also his remarks in A. J. Th., i., 2, pp. 389 391). The words are a precise parallel to Paul's denunciations of Judaising teachers in Galatians and 2 Corinthians. Cf. Galatians 1:7; Galatians 1:9; Galatians 5:12; 2 Corinthians 11:13; 2 Corinthians 2:17. The persistent and malicious opposition which they maintained against him sufficiently accounts for the fiery vehemence of his language. To surrender to their teaching was really to renounce the most precious gift of the Gospel, namely, “the glorious liberty of the sons of God”. For, in Paul's view, he who possesses the Spirit is raised above all law. Cf. 2 Corinthians 3:17, and see Gunkcl, Wirkungen 2, etc., pp. 96 98. βλέπετε. Thrice repeated in the intense energy of his invective. Literally = “look at” them, in the sense of “beware of” them. It is not so used in classical Greek. Apparently some such significance as this is found in 2 Chronicles 10:16, βλέπε τὸν οἶκόν σου, Δαυείδ. Frequent in N.T. (see Blass, Gram., p. 87, n. 1). He would have used a stronger word than βλ. had the Judaisers already made some progress at Philippi. There is nothing to suggest this in the Epistle. But all the Pauline Churches were exposed to their inroads. At any moment their emissaries might appear. τοὺς κύνας. Only here in Paul. Commentators have tried to single out the point of comparison intended, some emphasising the shamelessness of dogs, others their impurity, others their roaming tendencies, others still their insolence and cunning. Most probably the Apostle had no definite characteristic in his mind. κύων was a term of reproach in Greek from the earliest to the latest times. E.g., Hom., Il., xiii., 623. Often in O.T. So here. τ. κακ. ἐργ. Cf. 2 Corinthians 11:13, ἐργάται δόλιοι. We have here clear evidence that the persons alluded to were within the Christian Church. They did professedly carry on the work of the Gospel, but with a false aim. This invalidates the arguments of Lips [23]., Hltzm [24]. and M‘Giffert (Apost. Age, pp. 389 390), who imagine that the Apostle refers to unbelieving Jews, probably at Philippi. τ. κατατομήν. A scornful parody of their much-vaunted περιτομή. W-M [25]. (pp. 794 796) gives numerous exx. of a similar paronomasia, e.g., Diog. Laert., 6, 24, τὴν μὲν Εὐκλείδου σχολήν ἔλεγε χολήν, τὴν δὲ Πλάτωνος διατριβὴν κατατριβήν. Lit. = “the mutilation”. Their mechanical, unspiritual view of the ancient rite reduces it to a mere laceration of the body. The word occurs in CIG., 160, 27; Theophr., Hist. Plant., 4, 8, 10; Symm. on Jerem., xlviii., 37 = notch, cutting, incision. It is only found here with any reference to circumcision.

[22]. Weiss.

[23] Lipsius.

[24] tzm. Holtzmann.

[25] Moulton's Ed. of Winer's Grammar.