TRV
Translation
King James Version
Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
Complete Jewish Bible
b’rit-milah on the eighth day,
by birth belonging to the people of Isra’el,
from the tribe of Binyamin,
a Hebrew-speaker, with Hebrew-speaking parents,
in regard to the Torah, a Parush,
by birth belonging to the people of Isra’el,
from the tribe of Binyamin,
a Hebrew-speaker, with Hebrew-speaking parents,
in regard to the Torah, a Parush,
Berean Standard Bible
circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee;
American Standard Version
circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee;
World English Bible Messianic
circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
Geneva Bible (1599)
Circumcised the eight day, of the kinred of Israel, of the tribe of Beniamin, an Ebrewe of the Ebrewes, by the Lawe a Pharise.
Young's Literal Translation
circumcision on the eighth day! of the race of Israel! of the tribe of Benjamin! a Hebrew of Hebrews! according to law a Pharisee!
See on the biblical-era map
In the KJVVerse 29,427 of 31,102
Study This Verse
Commentary on Philippians 3 verses 4–8
4 ¶ Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
7 But what things were gain to me, those I counted loss for Christ.
8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–8. Public domain.
Copy as
Justin MartyrAD 165
Dialogue with Trypho, Chapter I
Then he told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth."
TertullianAD 220
An Answer to the Jews
For the occasion, indeed, of claiming Divine grace even for the Gentiles derived a pre-eminent fitness from this fact, that the man who set up to vindicate CoWs Law as his own was of the Gentiles, and not a Jew "of the stock of the Israelites." For this fact-that Gentiles are admissible to God's Law-is enough to prevent Israel from priding himself on the notion that "the Gentiles are accounted as a little drop of a bucket," or else as "dust out of a threshing-floor: " although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that "in his seed should be blest all nations of the earth; " and that out of the womb of Rebecca "two peoples and two nations were about to proceed," -of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours.
John ChrysostomAD 407
Homily on Philippians 10
"Circumcised on the eighth day"; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. "Of the stock of Israel." He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, "of the tribe of Benjamin." So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. "An Hebrew of Hebrews." Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not "an Hebrew of Hebrews," for many were already corrupting the matter, and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. "According to the law a Pharisee." He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the "rather"? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many.
Theodoret of CyrusAD 458
EPISTLE TO THE PHILIPPIANS 3.5
“My Jewish identity,” he says, “is in no way ambiguous. I do not come from a family that was only partially Jewish. I am a plant of freedom, a son of Rachel the beloved, on whose behalf the patriarch himself endured slavery.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Philippians 3:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In Philippians 3:5, the Apostle Paul meticulously enumerates his impeccable Jewish and legalistic credentials, detailing his flawless lineage, strict adherence to covenant rituals, and zealous observance of the Mosaic Law. This verse serves as a powerful declaration of his former standing and achievements within Judaism, setting the crucial foundation for his subsequent argument that all such human merits are utterly worthless when compared to the surpassing value of knowing Jesus Christ.
CONTEXT
Literary Context: This verse is an integral part of Paul's impassioned warning to the Philippian believers against "the concision" or "mutilators" (Philippians 3:2), likely referring to Judaizers who insisted that Gentile Christians must undergo physical circumcision and adhere to the Mosaic Law for salvation. To dismantle their false gospel, Paul employs a rhetorical strategy: he doesn't merely refute their claims but demonstrates that if anyone had grounds to boast in their "flesh" (human effort or heritage), it was he. By detailing his flawless Jewish pedigree and legalistic zeal, he establishes himself as the ultimate example of someone who once trusted in these things, only to radically re-evaluate them as "loss for Christ" (Philippians 3:7). This personal testimony undergirds his theological argument for righteousness by faith alone, contrasting it sharply with human achievement.
Historical & Cultural Context: Paul's list of credentials reflects the profound importance of lineage, ritual, and legal observance in first-century Jewish society. "Circumcised the eighth day" points to strict adherence to the Abrahamic covenant, distinguishing him from proselytes. Being "of the stock of Israel" and "of the tribe of Benjamin" underscored his pure, unmixed Israelite heritage, with Benjamin being a distinguished tribe, historically associated with Israel's first king (Saul, Paul's Hebrew name) and the area around Jerusalem. The phrase "an Hebrew of the Hebrews" indicates he was not a Hellenized Jew (one influenced by Greek culture and language) but maintained his traditional Hebrew (likely Aramaic) language and customs. Finally, "as touching the law, a Pharisee" highlights his membership in the most respected and zealous Jewish sect, known for their meticulous study and rigorous application of the written and oral Law, a commitment Paul himself affirmed in Acts 23:6.
Key Themes: Philippians 3:5 contributes significantly to several major themes within the chapter and the broader epistle. It profoundly illustrates the theme of boasting in the flesh versus boasting in the Lord, showcasing the pinnacle of human achievement and heritage that Paul ultimately counted as refuse. It sets up the stark contrast between legalistic righteousness (achieved through human effort and adherence to the Law) and righteousness by faith (imputed through Christ alone), which is the central theological argument of Philippians 3:9. Furthermore, it speaks to the theme of identity in Christ, demonstrating how Paul's former identity, meticulously detailed here, was completely subsumed and redefined by his new identity as a follower of Jesus. This re-evaluation of values is a foundational message for believers, encouraging them to place their confidence not in self-merit but entirely in the finished work of Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Philippians 3:5 employs several literary devices to achieve its rhetorical effect. The most prominent is Enumeration, where Paul lists his credentials in a rapid, successive manner. This creates a cumulative effect, emphasizing the sheer volume and quality of his former advantages. There is also an element of Climax in the list, as Paul builds from his birthright (circumcision, stock, tribe) to his cultural identity ("Hebrew of the Hebrews") and culminating in his religious zeal ("Pharisee"). This progression highlights the increasing levels of personal effort and commitment involved in each credential. Furthermore, the entire passage (Philippians 3:4-11) is framed by a profound Irony: what Paul once considered his greatest assets and sources of pride, he now, in light of Christ, considers "loss" and "rubbish" (Philippians 3:7-8). This stark contrast underscores the radical transformation of his values and the absolute supremacy of Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Philippians 3:5 stands as a powerful theological statement on the inadequacy of human merit and the Law for achieving righteousness before God. Paul's exhaustive list of credentials represents the pinnacle of what human effort, lineage, and religious zeal could achieve within the framework of the Old Covenant. Yet, for Paul, these very things, once his "gain," became "loss" in the light of Christ. This underscores the core New Testament truth that salvation and righteousness are not earned through works of the Law or any human achievement, but are freely given by God through faith in Jesus Christ. It redefines what truly matters in God's eyes, shifting the focus from external observances and inherited status to an internal transformation and relationship with Christ.
REFLECTION AND APPLICATION
Paul's meticulous cataloging of his former achievements in Philippians 3:5 serves as a profound mirror for every believer. It challenges us to honestly examine where we might be tempted to place our confidence or find our sense of worth. Is it in our religious background, our moral uprightness, our intellectual accomplishments, our social status, or even our service within the church? Paul's radical re-evaluation teaches us that no amount of human pedigree, personal effort, or religious observance, however impressive, can earn favor with God or contribute to our salvation. True righteousness comes solely through faith in Jesus Christ. This verse calls us to humility, urging us to relinquish any form of self-righteousness and to place our complete reliance on God's grace and the finished work of Christ on the cross. It encourages us to count everything else as "loss" in comparison to the surpassing worth of knowing Jesus.
Questions for Reflection
FAQ
What was the significance of being "circumcised the eighth day"?
Answer: Being "circumcised the eighth day" signified that Paul was a born Jew, not a proselyte, and that he was initiated into the Abrahamic covenant precisely according to God's command in Genesis 17:12. This detail underscored his perfect adherence to Jewish law and tradition from the very beginning of his life, distinguishing him as a legitimate and pure Israelite.
Why does Paul emphasize being "of the tribe of Benjamin"?
Answer: Paul emphasizes his tribal affiliation with Benjamin because it was a distinguished tribe in Israel. It was the tribe from which Israel's first king, Saul (Paul's Hebrew name), originated, and it was historically known for its loyalty and its proximity to Jerusalem. This detail further solidified his impeccable Jewish lineage and heritage, adding to his impressive list of credentials.
What does "an Hebrew of the Hebrews" mean?
Answer: This phrase highlights Paul's pure linguistic and cultural identity. It means he was not merely Jewish by birth but maintained the traditional Hebrew language (likely Aramaic, the common Semitic language of the time) and customs, distinguishing him from Hellenistic Jews who had adopted Greek culture and language. It signified his deep immersion in and commitment to traditional Jewish life and thought.
CHRIST-CENTERED FULFILLMENT
Paul's exhaustive list of Jewish credentials, meticulously detailed in Philippians 3:5, ultimately serves to magnify the surpassing worth of Jesus Christ. While Paul embodied the pinnacle of Old Covenant righteousness through lineage, ritual, and legal observance, these very things, once his boast, are now counted as "loss" because Christ is the ultimate fulfillment of all that they foreshadowed. Jesus Christ is the true "Israel" (as seen in Isaiah 49:3), perfectly embodying God's covenant people. He perfectly fulfilled the Law, not by merely observing it, but by living a sinless life and offering Himself as the ultimate sacrifice for sin (Matthew 5:17). The physical circumcision, once the sign of the Old Covenant, finds its spiritual fulfillment in the "circumcision of the heart" by the Holy Spirit, which is true righteousness in Christ (Romans 2:29). Our identity and righteousness are no longer found in our human lineage or adherence to external laws, but solely in being "in Christ" (2 Corinthians 5:17), who has become our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30). Thus, Paul's former credentials, though impressive in themselves, serve as a stark backdrop against which the glorious and all-sufficient perfection of Christ shines even brighter.