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(Im)Perfection: Reading Philippians 3.5–6 in Light of the Number Seven
Published online by Cambridge University Press: 16 December 2013
Abstract
Although interpreters of Philippians have observed both the number and the progression of items in Phil 3.5–6, previous scholarship on the letter has failed to recognise that this ‘catalogue of boasting’ consists of precisely seven items. As a result, commentators have not attempted to explicate these two verses in light of the ostensible presence and influence of numerical symbolism. This paper offers a fresh reading of Phil 3.5–6 (and surrounding verses) – one that keeps Paul's sevenfold list of his pedigree and performance in Judaism clearly in view. The insights gleaned from the interpretation proffered in this article enable a fuller understanding of this programmatic autobiographical text.
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References
1 Along with the majority of scholars, I think that it is probable that the people against whom Paul rails in 3.2 are his ‘Jewish-Christian’ opponents. See more fully Still, T. D., Philippians & Philemon (Smyth & Helwys Bible Commentary 27b; Macon, Geo.: Smyth & Helwys, 2011) 99–105Google Scholar.
2 Note e.g. Lightfoot, J. B., St. Paul's Epistle to the Philippians (1868; repr., Peabody, Mass.: Hendrickson, 1995) 146–7Google Scholar.
3 Jewett, R. (Romans (Hermeneia; Minneapolis: Fortress, 2007) 32)Google Scholar explains enumeratio as ‘a coordinated series of terms listed next to each other, often with culturally significant numbers of references’.
4 Gordis, R., ‘The Heptad as an Element of Biblical and Rabbinic Style’, JBL 62 (1943) 17–26Google Scholar, at 17.
5 Gordis, ‘Heptad’, 17.
6 Collins, A. Y., ‘Numerical Symbolism in Jewish and Early Christian Apocalyptic’, ANRW 2.21 (1984) 1221–87Google Scholar, at 1250. See also Collins, A. Y., Cosmology and Eschatology in Jewish and Christian Apocalypticism (JSJ Suppl. 50; Leiden: Brill, 1996) 54–138, at 90Google Scholar.
7 Collins, ‘Numerical Symbolism in Apocalyptic’, 1253–7.
8 For a perceptive treatment of Aristobulus and Philo in their cultural contexts, see esp. Barclay, J. M. G., Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 bce–117 ce) (Edinburgh: T & T Clark, 1996) 150–80Google Scholar.
9 Josephus had little to say about the number seven. On one occasion, however, he speaks of ‘the honour paid to that number among the Jews’ (BJ 7.149).
10 Gordis, ‘Heptad’, 17. For additional examples within the OT Pseudepigrapha where symbolic significance appears to be attached to the number seven, see esp. 1 En. 32.1; T. Reu. 1.7, 8, 9; 2.1, 2, 3; T. Sim. 2.12; T. Zeb. 7.4; T. Benj. 7.2–4; T. Job 1.2; 25.5; 28.4; 30.4; 31.1; Apoc. Ab. 4.3; 7.3; T. Sol. 6.10; 18.5; 22.6, 9; 22.17; Jub. 2.3; 3.13; 16.21; Jos. Asen. 1.1; 2.10; 13.8; 22.1; Liv. Pro. 4.13; Ezek. Trag. 59, 169, 189, 252.
11 Collins, ‘Numerical Symbolism in Apocalyptic’, 1252–3.
12 See e.g. Plato, Tim. 7; Resp. 10.616e; Philo, Opif. 113; Decal. 103; and Antipater of Sidon, Anth. Pal. 9.58.
13 For the relevant primary texts, see the learned note by Aune, D. E., Revelation 17–22 (WBC 52C; Nashville, Tenn.: Thomas Nelson, 1998) 944–5Google Scholar.
14 See esp. (Pseudo-)Hippocrates apud Philo, Opif. 105. Cf. Solon's division of life into ten ages of seven years (apud Philo, Opif. 104).
15 Bauckham, R., The Theology of the Book of Revelation (New Testament Theology; Cambridge University Press, 1993) 16, 26–7, 40, 67, 109CrossRefGoogle Scholar.
16 Whitlark, J. A. and Parsons, M. C. note these four sequences of seven (‘The “Seven” Last Words: A Numerical Motivation for the Insertion of Luke 23.24a’, NTS 52 (2006): 188–204, at 198–9)CrossRefGoogle Scholar. Jewett (Romans, 36) also observes a series of seven rhetorical questions in Rom 8.31a–8.35b, as well as seven references to ‘life’ or ‘live’ in 6.2–13, to ‘slave’ in 6.16–22, and to ‘righteousness’ in 9.30–10.4. I will treat another sevenfold list in Romans (i.e. 9.4–5) below (see 2.1).
17 Jewett, Romans, 35.
18 Whitlark and Parsons, ‘The “Seven” Last Words’, 199 n. 49.
19 Bovon, F., ‘Names and Numbers in Early Christianity’, NTS 47 (2001) 267–88, at 283–4CrossRefGoogle Scholar.
20 Dunn, J. D. G. (‘Philippians 3.2–14 and the New Perspective on Paul’, in The New Perspective on Paul (Grand Rapids, Mich.: Eerdmans, rev. edn 2008) 469–90, at n. 53)Google Scholar not only notes the threefold repetition of ‘beware’, but also observes that ‘confidence in the flesh’, ‘loss’, ‘on account of … Christ’ and ‘attain’ occur three times each in Phil 3.2–14. In addition, one encounters κατά three times in 3.5–6.
21 One might also note the chiasm that appears in 3.10-11, where Paul refers to resurrection (A), sufferings (B), death (Bˊ) and resurrection (Aˊ).
22 Beginning at 3.1, consider the following contrasts: troublesome/safeguard (3.1); dogs, etc./circumcision, etc. (3.2–3); fleshly confidence/faith (3.4–6, 9); losing/gaining (3.7–8); righteousness from the law/righteousness from God (3.9); resurrection/death (3.10–11); perfection, achievement/incompletion, pursuit (3.12–16); enemies of the cross/citizens of heaven (3.17–21).
23 It is also worth noting that there are seven imperatives in Phil 1.27–2.18. So Cousar, C. B., Philippians and Philemon: A Commentary (NTL; Louisville, Ky.: Westminster John Knox, 2009) 42Google Scholar. Cf. also 4.8.
24 Fitzmyer, J. A. notes that the ‘seven historic, God-given prerogatives’ set forth in 9.4–5 are ‘polysyndetically expressed’ (Romans (AB 33; New York: Doubleday, 1993) 545)Google Scholar.
25 See Stendahl, K., ‘The Apostle Paul and the Introspective Conscience of the West’, HTR 56 (1963) 199–215CrossRefGoogle Scholar.
26 Holloway, P. A. notes that Paul ‘approaches the topic [of boasting in Christ Jesus] negatively in verses 7–8’ (Consolation in Philippians: Philosophical Sources and Rhetorical Strategy (SNTSMS 112; Cambridge University Press, 2001) 137)CrossRefGoogle Scholar.
27 As noted above, τɛλɛιοῦν appears only here in Paul. Although commentators have contended that this word derives from Paul's opponents, ‘it is just as likely that the term derives from the Philippians themselves, if in fact it is not Paul's word’ (so Holloway, Consolation, 141 n. 50). Regardless, its appearance in 3.12 arguably strengthens a numerical symbolic reading of 3.5–6 (cf. also τέλɛιος in 3.15).
28 So Martin, R. P. and Hawthorne, G. F., Philippians (WBC 43; Nashville, Tenn.: Nelson, rev. edn 2004) 212Google Scholar.
29 Paul sets and springs a similar trap on the pneumatikoi in Corinth, who thought they were wise and mature (1 Cor 2.6–3.4). Augustine was among the first to recognise the inherent, ironic tension of (im)perfection present in Phil 3.12–16 (see e.g. Perf. 19).
30 So similarly Holloway, Consolation, 141 n. 50.