Lecture 1 — Have no confidence in the flesh

^3:1^ 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. [n. 99]

^3:2^ Beware of dogs: beware of evil workers: beware of mutilation. [n. 102]

^3:3^ For we are the circumcision, who in spirit serve God and glory in Christ Jesus, not having confidence in the flesh. [n. 103]

^3:4^ Though I might also have confidence in the flesh. If any other thinks he may have confidence in the flesh, I more: [n. 106]

^3:5^ Being circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews. According to the law, a Pharisee: [n. 108]

^3:6^ According to zeal, persecuting the Church of God: According to the justice that is in the law, conversing without blame.

^3:7^ But the things that were gain to me, the same I have counted loss for Christ. [n. 113]

^3:8^ 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, [n. 115]

99. Above, he proposed the example they should follow; here he shows whose example they should avoid.

In regard to this he does three things:

first, he mentions whom they should avoid;

second, the examples the saints gave of avoiding, at for we are the circumcision;

third, he urges them to avoid those whom they considered worthy of imitation, at **be imitators of me, brethren **(Phil 3:17).

The first is divided into three parts:

first, he mentions the purpose of his doctrine;

second, why he must write, at to write the same things;

third, the reason it is necessary, at beware.

100. The aim of the admonition is to keep the gentile believers from the ceremonies of the law, to which certain persons were persuading them; hence he says as to the rest, i.e., after my warnings, my brethren, namely, in the faith, rejoice in the Lord only, and not in the ceremonies of the law: I will rejoice in the Lord, I will joy in the God of my salvation (Hab 3:18).

101. And this because to write, in absence, the same things to you, which I said when I was present, to me indeed is not wearisome. For words soon pass away, but writings endure: the wisdom of the scribe depends on the opportunity of leisure; and he who has little business may become wise (Sir 38:24); beloved, being very eager to write to you of our common salvation, I found it necessary to write (Jude 1:3); but on some points I have written to you very boldly by way of reminder (Rom 15:15).

102. The need for this admonition is that certain seducers are busy; therefore, he must be busier in writing to them; hence he says, beware, that is, take heed.

He mentions three things about them: first, the unreasoning cruelty of their hearts; hence he says dogs: it is the nature of a dog to bark from anger, not from reason but from habit (Gloss). These people do the same: the dogs have a mighty appetite; they never have enough. The shepherds also have no understanding; they have all turned to their own way (Isa 56:11); outside are the dogs and sorcerers (Rev 22:15).

Second, the perverse doctrine they sow: evil workers, because they do not labor faithfully in the Lord’s vineyard or sow good seed in the soil: an enemy has done this (Matt 13:28); do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth (2 Tim 2:15).

Third, he mentions their error: mutilation. He uses this word to describe their mark, for they preach circumcision, which seeks to rival Christ’s grace: if you receive circumcision, Christ will be of no advantage to you (Gal 5:2). Hence playing on the word, he says **mutilation **or concision, as though they had not circumcision, but a cut.

103. Then when he says, for we are the circumcision, he shows how they should be avoided by the saints:

first, how they are avoided by others;

second, by himself.

104. He says, therefore: I say that they are those who mutilate the flesh, but we are the* true *circumcision, who in spirit serve God. For circumcision is of two kinds, namely, bodily and spiritual: for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal (Rom 2:28). For the circumcision of the flesh cuts off superfluous flesh; but the circumcision of the spirit is that by which the Holy Spirit cuts away superfluous internal concupiscences. Therefore, he says: we are the* true *circumcision, who in spirit serve God, i.e., who circumcises us inwardly to God. For God is my witness, whom I serve with my spirit in the Gospel of his Son (Rom 1:9); I will sing with the spirit and I will sing with the mind also (1 Cor 14:15).

105. But circumcision is given as a sign of Abraham’s faith, as explained in Romans, to show that his faith, which believed in an offspring to come, was true (Rom 4:16): the promises were made to Abraham and to his offspring (Gal 3:16). Therefore, circumcision is a sign of Abraham’s faith in Christ. Consequently, he is circumcised who by the Holy Spirit is renewed inwardly in Christ, who is the truth of the circumcision: in him also you were circumcised with a circumcision made without hands (Col 2:11). Not having confidence in the flesh, i.e., in the circumcision of the flesh, because, as it is stated in John: it is the spirit that gives life, the flesh is no avail (John 6:63).

The word ‘flesh’ is sometimes taken for fleshly concupiscence, sometimes for the care of the flesh, and sometimes for observances of the flesh.

106. Then when he says, though I might also have confidence in the flesh, he gives his own example:

first, he mentions the prestige he had under the law;

second, he shows how he scorned it, at but the things that were gain.

In regard to the first he does two things: first, he makes a general statement;

second, he explains it part by part, at being circumcised.

107. In regard to the first he does two things: first, he shows the confidence he could have had in the things of the law, saying: we must not put our confidence in the things of the law, though I might also have confidence in the flesh, i.e., I could have, if I desired, because whatever anyone dares to boast of—I am speaking as a fool—I also dare to boast of that (2 Cor 11:21). And I can do this with more reason, because I more: I am talking like a madman (2 Cor 11:23).

He mentions all these things in order more effectively to destroy the observances of the law. For many scorn things they do not know or do not have, and this is not right; but only when a person has something and scorns it and does not glory in it. Thus, if the Apostle had no prestige during the time of the law, this could be cited as the reason why he went over to the Gospel.

108. Therefore, he shows the prestige he had under the law:

first, in general,

and second, according to the life he led: according to the law, a Pharisee.

109. As to the first, in three ways: first, in regard to the sacrament of his race, because he was circumcised the eighth day: it shall be a sign of the covenant between me and you (Gen 17:11). He says the eighth day because this was the difference between proselytes and the descendants of Abraham: the former were not circumcised on the eighth day, but as adults, when they were converted; but the latter on the eighth day according to the law: he that is eight days old among you shall be circumcised (Gen 17:12). Thus it was not as a proselyte but as a true Israelite that he was circumcised.

110. Second, in regard to his race when he says, of the stock of Israel. For two races descended from Abraham: one through Isaac, and the other through Ishmael. From Isaac also two races descended: one through Esau and one through Jacob. But the one from Esau and the one from Ishmael were not included in the inheritance, but only Jacob who is also called Israel; hence he says, of the stock of Israel: are they Israelites? So am I (2 Cor 11:22).

Then in regard to his tribe, because in the tribe of Israel some were descended from bondwomen, i.e., from Bala and Zelpha, and some from free women, namely, Leah and Rachel. Among these some persevered in the worship of God, namely, the tribes of Levi, Judah and Benjamin, but the others turned to idols during the time of Jeroboam. Therefore, the tribe of Benjamin was privileged, because it continued in the faith and worship of God, and the temple was built in it: the beloved of the Lord, he dwells in safety by him; he encompasses him all the day long, and makes his dwelling between his shoulders (Deut 33:12); Benjamin is a ravenous wolf, in the morning devouring the prey, and at evening dividing the spoil (Gen 49:27). He prefigured Paul who in his early days persecuted the Church.

111. Third, in regard to his name and tongue when he says, a Hebrew.

Some say that the word ‘Hebrew’ comes from Abraham, as Augustine did, but later retracted. But it is taken from Heber (Gen 11:16). That it does not come from Abraham is evident, because Abraham himself is called a Hebrew: then one who had escaped came, and told Abram the Hebrew (Gen 14:13). A Gloss on Genesis 11 says that in the time of Heber the languages of all nations were separated, but the primitive language remained in the family of Heber and in the worship of the one God and among all the Hebrews. He was also born of Hebrew parents; hence he says, of the Hebrews.

112. Then he shows the prestige he had in his manner of life:

first of all, in regard to his sect when he says, according to the law, a Pharisee. For there were three sects among the Jews, namely, the Pharisees, the Sadducees, and the Essenes. But the Pharisees were closer to the truth, because the Sadducees denied the resurrection and did not believe in angels or spirits, while the Pharisees believed both (Acts 23:8). For this reason the sect of the Pharisees was more commendable.

That he was a Pharisee is stated in Acts: according to the strictest party of our religion I have lived as a Pharisee (Acts 26:5).

Second, in regard to the zeal which the Jews had, although not according to knowledge, in persecuting Christians; hence he says, **persecuting the Church of God. He who once persecuted us is now preaching the faith he once tried to destroy (Gal 1:23); I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. And I did so in Jerusalem (Acts 26:9); I am unfit, to be called an apostle because I persecuted the Church of God (1 Cor 15:9).

Third, in regard to the innocence of his manner of life; hence he says, according to the justice that is in the law, conversing without blame. This justice consists in externals, but the justice of faith is of the heart: God who knows the heart . . . cleanses their hearts by faith (Acts 15:9). As to external justice the Apostle lived innocently; hence he says, without blame. He does not say without sin, because blame is concerned with a sin of scandal against one’s neighbor in matters that are external: and they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). Therefore, he does not contradict what he says in Ephesians: among these we all once lived (Eph 2:3), because he did not then have the true justice of faith, which makes a man pure, but only the justice of the law.

113. Then when he says, but the things that were gain to me, he shows his contempt for the prestige he had under the law.

First, he shows in general why he scorned the things of the law;

second, in detail, at furthermore, I count all things.

114. He says, therefore: but the things that were gain to me, i.e., prestige, namely, to be a Pharisee and so on, the same I have counted loss for Christ, i.e., I came to regard them as hindrances. For the observances of the law, which were effective during the time of the law, became harmful after Christ; hence he says, loss.

115. And the reason for abandoning them was Christ; hence he says, for Christ.

He explains this: first, that he acted thus in order to know Christ, and second to obtain him.

In regard to the first he says, furthermore, I count all things to be but loss. This is true, if he had continued to depend on them. What I did formerly, I now regard a loss on account of my desire for a correct understanding of Christ, my Lord: for I decided to know nothing among you except Jesus Christ and him crucified (1 Cor 2:2).

For the excellent knowledge of Jesus Christ, my Lord, since this transcends all knowledge. For there is nothing better to be known than the Word of God, in whom are hid all the treasures of wisdom and knowledge (Col 2:3).

116. In regard to the second he says, for whom I have suffered the loss of all things and count them but as dung, that I may gain Christ.

First, he shows that he scorned the observance of the law in order to obtain Christ;

second, how he could obtain Christ, at **not having my justice **(Phil 3:9).

117. He says, therefore: I have suffered the loss of all things, by regarding them as vile and contemptible, that I may gain Christ, i.e., obtain him and be united to him by charity.