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3:1 De cetero, fratres mei, gaudete in Domino. Eadem vobis scribere, mihi quidem non pigrum, vobis autem necessarium.
*H As to the rest, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not wearisome, but to you is necessary.


Ver. 1. To write. From hence it would appear, says Grotius, that S. Paul had intended to have finished his letter at the end of the preceding chapter; but something new occurring to him, he added the two following chapter.

3:2 Videte canes, videte malos operarios, videte concisionem.
*H Beware of dogs: beware of evil workers: beware of the concision.


Ver. 2. Beware of dogs. [1] The Jews called so the Gentiles; and S. Paul now applies it to those among the Jews who spread false doctrine, who privately snarled and publicly barked against the true apostles. None deserve sharp reprehension more than heretical preachers. — Beware of the concision, or as some French translations, of false circumcision. S. Paul by derision makes use of this word, which signifies a cutting to pieces, or destruction. Wi.

3:3 Nos enim sumus circumcisio, qui spiritu servimus Deo, et gloriamur in Christo Jesu, et non in carne fiduciam habentes,
*H For we are the circumcision, who in spirit serve God and glory in Christ Jesus, not having confidence in the flesh.


Ver. 3. For we are the circumcision. We Christians now use the only profitable and commendable spiritual circumcision; which, to the Coloss. (ii. 11.) he calls the circumcision of Christ, and to the Rom. (ii. 29.) circumcision of the heart in the spirit. — Not having confidence in the flesh; i.e. in such carnal ceremonies. Wi.

3:4 quamquam ego habeam confidentiam et in carne. Si quis alius videtur confidere in carne, ego magis,
*H Though I might also have confidence in the flesh. If any other thinketh he may have confidence in the flesh, I more:


Ver. 4-7. If any other thinketh he may have confidence in the flesh, in being of the Jewish race and of their religion, I more; i.e. I have greater reasons to glory than they have, being circumcised of the stock of Israel, &c. — But what things, &c. as soon as I was miraculously called to the knowledge and faith of Christ. Wi.

3:5 circumcisus octavo die, ex genere Israel, de tribu Benjamin, Hebraeus ex Hebraeis, secundum legem pharisaeus,
Being circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews. According to the law, a Pharisee:
* Footnote * Acts 23 : 6 And Paul, knowing that the one part were Sadducees and the other Pharisees, cried out in the council: Men, brethren, I am a Pharisee, the son of Pharisees: concerning the hope and resurrection of the dead I am called in question.
3:6 secundum aemulationem persequens Ecclesiam Dei, secundum justitiam, quae in lege est, conversatus sine querela.
According to zeal, persecuting the church of God: According to the justice that is in the law, conversing without blame.
3:7 Sed quae mihi fuerunt lucra, haec arbitratus sum propter Christum detrimenta.
But the things that were gain to me, the same I have counted loss for Christ.
3:8 Verumtamen existimo omnia detrimentum esse propter eminentem scientiam Jesu Christi Domini mei : propter quem omnia detrimentum feci, et arbitror ut stercora, ut Christum lucrifaciam,
Furthermore, I count all things to be but loss for the excellent knowledge of Jesus Christ, my Lord: for whom I have suffered the loss of all things and count them but as dung, that I may gain Christ.
3:9 et inveniar in illo non habens meam justitiam, quae ex lege est, sed illam, quae ex fide est Christi Jesu : quae ex Deo est justitia in fide,
*H And may be found in him, not having my justice, which is of the law, but that which is of the faith of Christ Jesus, which is of God: justice in faith.


Ver. 9. I may be found in him not having my justice, which is of the law; i.e. not pretending to be justified either by my own works or by the works of the Jewish law, but by that which proceedeth from faith in Christ, and by his merits. Wi. — S. Austin expounds the sense thus: not that justice which is in God, or by which God is just, but that which is in man from God, and by his gifts. l. 3. cont. 2. ep. Pelag.

3:10 ad cognoscendum illum, et virtutem resurrectionis ejus, et societatem passionum illius : configuratus morti ejus :
*H That I may know him and the power of his resurrection and the fellowship of his sufferings: being made conformable to his death,


Ver. 10. That I may know him. This knowledge of Christ the apostle prefers to all honours and advantages accruing from his adherence to the synagogue.

3:11 si quo modo occurram ad resurrectionem, quae est ex mortuis :
*H If by any means I may attain to the resurrection which is from the dead.


Ver. 11. If by any means I may attain to the resurrection, which is from the dead; i.e. may attain to a happy resurrection, when the dead shall rise again. Wi. — This manner of expression does not betray any distrust or fear, but merely insinuates the difficulty of the enterprise, the uncertainty of success, and the ardent desire of the apostle, who sought by every means to arrive at this happiness, either by sufferings and labours, or even by martyrdom. S. Chrys. Estius.

3:12 non quod jam acceperim, aut jam perfectus sim : sequor autem, si quomodo comprehendam in quo et comprehensus sum a Christo Jesu.
*H Not as though I had already attained, or were already perfect: but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus.


Ver. 12. Not as though I had already attained the happiness I hope for, or am now become perfect as to that perfection in virtue, which I must always endeavour to increase in; but, like a person still running a race for a prize, I pursue and run as well as I can, I stretch myself with perseverance towards[2] the mark, forgetting that part of the course which I had made. Let all of us, though perfect as to the knowledge of the mysteries we are to believe, be of this mind, that we are still to advance in the way of Christian perfection; and if any of you be of another mind, and think otherwise, God will reveal to you and teach you this truth, that we may all continue in the same rule of doctrine and discipline. We may here take notice with S. Chrys. that it is not enough to believe, or have the true faith, but that we must strive and labour to the end in the way of perfection; secondly that S. Paul did not look upon himself absolutely certain of his salvation: and how much greater presumption would this be in us? Wi.

3:13 Fratres, ego me non arbitror comprehendisse. Unum autem, quae quidem retro sunt obliviscens, ad ea vero quae sunt priora, extendens meipsum,
*H Brethren, I do not count myself to have apprehended. But one thing I do: Forgetting the things that are behind and stretching forth myself to those that are before,


Ver. 13. I do not count myself. That is, I do not suppose that vain security is sufficient to put my salvation out of doubt, and that Christ having died, nothing remains for me to do. No; I consider myself as a wrestler at the games, uncertain of success. Calmet.

3:14 ad destinatum persequor, ad bravium supernae vocationis Dei in Christo Jesu.
I press towards the mark, to the prize of the supernal vocation of God in Christ Jesus.
3:15 Quicumque ergo perfecti sumus, hoc sentiamus : et si quid aliter sapitis, et hoc vobis Deus revelabit.
Let us therefore, as many as are perfect, be thus minded: and if in any thing you be otherwise minded, this also God will reveal to you,
3:16 Verumtamen ad quod pervenimus ut idem sapiamus, et in eadem permaneamus regula.
Nevertheless, whereunto we are come, that we be of the same mind, let us also continue in the same rule.
3:17 Imitatores mei estote, fratres, et observate eos qui ita ambulant, sicut habetis formam nostram.
*H Be ye followers of me, brethren: and observe them who walk so as you have our model.


Ver.17. Be followers of me, always in distrust of your own merits, and always eager to advance in perfection, as I am. It is a happy thing when a pastor can thus in all sincerity and simplicity address his flock. — He exhorts them to follow him in what he had taught them, and in the model of a good life, which he had set before them. He repeats to them, with tears, what he had formerly told them, that many walk and conduct themselves as enemies to the cross of Christ, to Christ crucified, by abandoning themselves to the pleasures of a sensual life, who glory in things they ought to be ashamed of. He hints at the disciples of Simon Magus, or of the Jewish doctors. Wi.

3:18 Multi enim ambulant, quos saepe dicebam vobis (nunc autem et flens dico) inimicos crucis Christi :
For many walk, of whom I have told you often (and now tell you weeping) that they are enemies of the cross of Christ:
* Footnote * Romans 16 : 17 Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
3:19 quorum finis interitus : quorum Deus venter est : et gloria in confusione ipsorum, qui terrena sapiunt.
Whose end is destruction: whose God is their belly: and whose glory is in their shame: who mind earthly things.
3:20 Nostra autem conversatio in caelis est : unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum,
But our conversation is in heaven: from whence also we look for the Saviour, our Lord Jesus Christ,
3:21 qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae, secundum operationem, qua etiam possit subjicere sibi omnia.
Who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself.
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