An Exegetical Analysis of Prepositional Usage in Philippians 3:7-11: Distinguishing Causal Relationships
This exegetical study of An Exegetical Analysis of Prepositional Usage in Philippians 3:7-11: Distinguishing Causal Relationships is based on a b-greek discussion from November 27th, 2017. The initial query sought to understand the comparative function of prepositions within a larger passage, specifically focusing on the distinct uses of **ἐκ** and **διὰ** in Philippians 3:9. The discussion aimed to elucidate the semantic range of these prepositions to gain a deeper comprehension of the apostle Paul’s argument regarding righteousness.
The main exegetical issue centers on the precise semantic distinction between the prepositional phrases **ἐκ νόμου** (“from law”) and **διὰ πίστεως Χριστοῦ** (“through faith in Christ”) in Philippians 3:9. This distinction is critical for understanding Paul’s contrast between a righteousness based on human performance of the Law and a righteousness received through divine grace by means of faith. Furthermore, the relationship of these phrases to the subsequent **ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει** (“righteousness from God based on faith”) requires careful analysis to fully grasp Paul’s theological statement on the origin and instrumentality of true righteousness.
Greek text (Nestle 1904)
Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου δι’ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν.
- Key differences with SBLGNT (2010):
- Word order in v. 9: The SBLGNT (2010) reads τὴν ἐπὶ τῇ πίστει ἐκ θεοῦ δικαιοσύνην, placing **ἐπὶ τῇ πίστει** before **ἐκ θεοῦ**, whereas the provided text reads τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει. This difference in word order does not fundamentally alter the meaning but slightly re-emphasizes the immediate connection between “on faith” and “from God” in some textual traditions.
Textual Criticism (NA28): The NA28 edition generally aligns with the SBLGNT in its word order for v. 9, presenting “τὴν ἐπὶ τῇ πίστει ἐκ θεοῦ δικαιοσύνην.” This indicates a strong scholarly consensus for this particular arrangement based on early and significant manuscript evidence. However, no major variant readings exist that would alter the prepositions **ἐκ** or **διὰ** themselves in this verse, underscoring their textual stability.
Lexical Notes:
- ἐκ (ek): (KITTEL, Vol. II, pp. 434-436; BDAG, pp. 294-298) As a preposition governing the genitive, **ἐκ** primarily denotes origin, source, or point of departure. It can signify the efficient cause, indicating that from which something proceeds or is derived. In a causal construction, **ἐκ** often profiles the ultimate source or root cause of an action or state. Thus, **ἐκ νόμου** suggests a righteousness that originates from, or is produced by, the law. Similarly, **ἐκ θεοῦ** denotes a righteousness that has its ultimate source in God.
- διὰ (dia): (KITTEL, Vol. II, pp. 159-165; BDAG, pp. 223-228) With the genitive, **διὰ** typically signifies means, instrumentality, or intervening agency. It indicates that by or through which something is accomplished. In causal contexts, **διὰ** often profiles an intermediary cause or the path through which an effect is realized. Therefore, **διὰ πίστεως Χριστοῦ** points to faith in Christ as the channel or instrument through which righteousness is received, rather than its ultimate origin.
Translation Variants
The careful distinction between **ἐκ** and **διὰ** in Philippians 3:9 is central to Paul’s theological argument. Grammatically, both prepositions with the genitive express causality, but with differing nuances. **Ἐκ νόμου** signifies a righteousness that has its source in adherence to the Law, implying a human-generated or Law-based system of earning justification. The genitive **νόμου** here functions as the genitive of source. In contrast, **διὰ πίστεως Χριστοῦ** uses **διὰ** with the genitive to denote the *means* or *instrument* by which righteousness is acquired. Faith in Christ is not the source of righteousness, but the divinely appointed channel through which it is received.
Rhetorically, Paul employs these prepositions to create a sharp antithesis. He disavows his “own righteousness, which is **ἐκ νόμου**” (originating from the Law and by extension, his own efforts) and embraces “that which is **διὰ πίστεως Χριστοῦ**” (effected through the instrumentality of faith in Christ). The subsequent phrase, **τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει**, further clarifies that this righteousness *originates **ἐκ** θεοῦ* (from God as its ultimate source) and is *founded **ἐπὶ** τῇ πίστει* (based upon faith as its condition/ground). This nuanced use of prepositions highlights that while faith is the means and basis, God alone is the ultimate source of true righteousness, sharply contrasting with human attempts to achieve it through legalistic observance.
Conclusions and Translation Suggestions
The exegetical analysis underscores that Paul uses **ἐκ** to point to the ultimate source of righteousness (Law, and then emphatically, God) and **διὰ** to highlight the instrumental means (faith in Christ). This distinction is vital for understanding his theology of justification.
- “not having a righteousness of my own that comes from the Law, but that which is through faith in Christ, the righteousness that comes from God and is based on faith.”
This translation maintains a consistent rendering of **ἐκ** as “from” for source and **διὰ** as “through” for means, clearly distinguishing the causal relationships. - “and be found in him, not having my own righteousness derived from legal observance, but rather that which is granted by means of faith in Christ—that righteousness of God which rests upon faith.”
This version offers a slightly more interpretive rendering of **ἐκ νόμου** as “derived from legal observance” to make the theological implication explicit, while emphasizing “by means of” for **διὰ πίστεως** to stress instrumentality. - “and be found in union with him, not possessing a righteousness whose origin is the Law, but rather that righteousness made available through trust in Christ, which is God’s own righteousness founded on faith.”
This suggestion prioritizes clarity of theological meaning, translating **ἐκ νόμου** as “whose origin is the Law” and emphasizing the concept of “trust” for **πίστεως** in this context, while retaining “through” for the instrumental role of faith.