Chapter 3

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1 Finally, my brethren, rejoice in the Lord. To write the same things to you is not irksome to me, and is safe for you. 2 Look out for the dogs, look out for the evil-workers, look out for those who mutilate the flesh. 3 For we are the true circumcision, who worship God in spirit, and glory in Christ Jesus, and put no confidence in the flesh. 4 Though I myself have reason for confidence in the flesh also. If any other man thinks be has reason for confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, 6 as to zeal a persecutor of the church, as to righteousness under the law blameless. 7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ 9 and be found in him.

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; secondly, the examples the saints gave of avoiding (3:3); thirdly, be urges them to avoid those whom they considered worthy of imitation. The first is divided into three parts: first, he mentions the purpose of his doctrine; secondly, why he must write (3:1); thirdly, the reason it is necessary (3:2).

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 finally, 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). And this because it is not irksome to me to write in my absence the same things I said when I was present. 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” (Si. 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).

The need for this admonition is that certain seducers are busy; therefore, he must be busier in writing to them; hence be says, look out for the dogs, look out for the evil-workers. 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” (Is. 56:11); “Outside are the dogs and sorcerers” (Rev. 22:15). Secondly, 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” (Mt. 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). Thirdly, he mentions their error: those who mutilate the flesh [concession]. 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 concision, as though they had not circumcision, but a cut.

Then when he says, for we are the true circumcision, he shows how they should be avoided by the saints: first, how they are avoided by others; secondly, by himself: (3:4).

He says, therefore: I say that they are those who mutilate the flesh, but we who worship God are the true circumcision. 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 worship God in spirit, 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); 1 will sing with the spirit and I will sing with the mind also” (1 Cor. 14:15). But circumcision is given as a sign of Abraham’s faith, to show that his faith, which believed in an offspring to come, was true: “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). We put no confidence in the flesh, i.e., in the circumcision of the flesh, because, as it is stated in John (6:63): “It is the spirit that gives life, the flesh is no avail.” The word “flesh” is sometimes taken for fleshly concupiscence, sometimes for the care of the flesh, and sometimes for observances of the flesh.

Then when he says, though I myself have reason for confidence in the flesh also, he gives his own example: first, he mentions the prestige he had under the Law; secondly, he shows how he scorned it (3:7). In regard to the first he does two things: first, he makes a general statement; secondly, he explains it part by part (3:5).

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 myself have reason for confidence in the flesh also, 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,” as he says in 2 Corinthians (11:21). And I can do this with more reason, because I have done 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 then 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. Therefore, he shows the prestige he had under the Law: first, in general, and secondly, according to the life he led: as to the Law a Pharisee. As to the first, in three ways: first, in regard to the sacrament of his race, because he was circumcised on the eighth day: “It shall be a sign of the covenant between me and you’ (Gen. 17:11). He says on 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. Secondly, in regard to his race when he says, of the people 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 people 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, Lia and Rachel. Among these some persevered in the worship of God, namely, the tribes of Levi, Juda 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. Thirdly, 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, born of Hebrews.

Then he shows the prestige he had in his manner of life: first of all, in regard to his sect when he says, as 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, as it is stated in Acts (23). For this reason the sect of the Pharisees was more commendable. That he was a Pharisee is stated in Acts (26:5): “According to the strictest party of our religion I have lived as a Pharisee.” Secondly, in regard to the zeal which the Jews had, although not according to knowledge, in persecuting Christians; hence he says, a persecutor of the church. “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).

Thirdly, in regard to the innocence of his manner of life; hence he says, as to righteousmss under the Law blameless. This justice consists in externals, but the justice of faith is of the heart: “God who knows the heart... cleanse their hearts by faith” (Acts 15:9). As to external justice the Apostle lived innocently; hence he says, blameless. 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” (Lk. 1:6). Therefore, he does not contradict what he says in Ephesians (2:3). “Among these we all once lived,” because he did not then have the true justice of faith, which makes a man pure, but only the justice of the Law.

Then when he says, but whatever gain I had, be shows his contempt for the prestige he had under the Law: first, he shows in general why he scorned the things of the Law; secondly, in detail (3: 8).

He says, therefore: Whatever gain I had, i.e., prestige, namely, to be a Pharisee and so on, I counted as loss for the sake of 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. And the reason for abandoning them was Christ; hence he says, for the sake of Christ. He explains this: first, that he acted thus in order to know Christ, and secondly to obtain Him. In regard to the first he says, Indeed I count everything as 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). Because of the surpassing worth of knowing Christ Jesus my Lord, since this transcends all knowledge. For there is nothing better to be known than the Word of God m whom are hid all the treasures of wisdom and knowledge” (Col. 2:3).

In regard to the second he says, for his sake I have suffered the loss of all things. First, he shows that he scorned the observance of the Law in order to obtain Christ; secondly, how he could obtain Christ: not having a righteousness of my own, based on Law. 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.

3-2

9b Not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that if possible I may attain the resurrection from the dead. 12 Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. 13 Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.

Above, he showed that he scorned past gains for the sake of Christ, that is, in order to know and win Christ; here he intends to explain these things: first, how he desires to gain Christ and be found in Him by justice; secondly, by enduring sufferings (3:10). In regard to the first, he does two things: first, he shows which justice he abandoned; secondly, which one he now seeks (3:9).

It should be noted that justice is taken sometimes as the special virtue through which a man fulfills what is right in matters pertaining to life in society, in the sense that it directs a person in this matter; for temperance deals with one’s own internal passions, but justice deals with another person. In another way justice is a general virtue, inasmuch as a man observes the law for the common good. This is the sense in which it is used in Scripture for the observance of the divine law: “I have done what is just and right” i.e., the law (Ps. 119:121), which he obeyed out of love, as though moved by his own initiative. In this way it is a virtue, but not if he is moved in some other way, such as by an external cause or for the sake of gain or because of punishments, where to obey might be personally displeasing. According to this there are two kinds of justice: one is moral justice; the other is legal justice, which makes one obey the law not from love but from fear. Therefore he says, not having a righteousness of my own, based on law, because as Augustine says: “The slight difference between the Law and the Gospel is fear and love”; “For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship” (Rom. 8:15).

But if your righteousness is your own, how is it from the Law? I answer that it is indeed mine, because I accomplish such works with human power without the inward vesture of sanctifying grace; but it is from the Law as from the one teaching. Or, it is mine to presume to obey it by myself: “Moses writes that the man who practices the righteousness which is based on the law shall live by it” (Rom. 15:5).

Concerning this justice which he seeks, he states three things, namely, the method of acquiring it; its author; and its fruit. The method is that it is not obtained except by faith in Christ: “Since we are justified by faith, we have peace with God through our Lord, Jesus Christ” (Rom. 5:1); “The righteousness of God through faith in Jesus Christ for all who believe” (Rom. 3:22). For the author is God and not man: “It is God who justifies” (Rom. 8:33); “And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness” (Rom. 4:5). Therefore he says, the righteousness from God that depends on faith: “The Holy Spirit whom God has given to those who obey him” (Acts 5:32). The fruit is knowledge of Him and the power of His resurrection and to be in the company of His saints.

These things can be explained in two ways according to the two forms of knowledge: in one way, in terms of knowledge available in this life. In that case one must know three things about Him: first, His person, namely, that He is true God and true man; hence he says, that I may know him: “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father” (Jn. 14:9). Secondly, the glory of His resurrection; hence he says, and the power of his resurrection, i.e., the powerful resurrection performed by His own power. Thirdly, how to imitate Him, when he says, and may share his sufferings, namely, be associated with Him in His passion: “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Pet. 2:21). In the other way, by practical knowledge, which begins from what is later, which is the last thing accomplished but the first thing intended. The first thing intended is the knowledge of God through His essence, to which faith leads: “They shall all know me, from the least of them to the greatest” (Jer. 31:34); therefore, he says, that I may know him. Secondly that not only the soul will be glorified, but the body also; hence he says, and the power of his resurrection, namely, by which we shall rise: “If Christ has not been raised, then our preaching is in vain” (1 Cor. 15:14). Thirdly, the value of sharing His suffering, because we shall know how much it benefits us to be associated with His passion: “Cod is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord” (1 Cor. 1:9).

Then when he says, becoming like him in his death, he shows how he would like to grow and be found in Him by enduring His sufferings: first, he mentions the endurance; secondly, its fruit (3:11).

He says, therefore: let me be found not only having justice but also conformed to his death, that I might suffer for justice and truth as Christ did: I bear on my body the marks of Jesus” (Gal. 6:17). But its fruit is that if possible I may attain the resurrection from the dead. For one reaches glory by sufferings endured here: “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Rom. 6:5); “If we have died with him, we shall also live with him” (2 Tim. 2:11); “Fellow heirs of God with Christ, provided we suffer with him” (Rom. 8:17). He says, if possible, because of its difficulty, arduousness and labor: “For the gate is narrow and the way is hard, that leads to life, and those who find it are few” (Mt. 7:14); “Prepare to meet your God, O Israel!” (Amos 4:12). For Christ rose by His own power, but man not by his own power, but by the grace of God: “He who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you” (Rom. 8:11). Or it can refer to meeting the saints, when they shall meet Christ descending from heaven to judge.

Then when he says, not that I have already obtained this, he shows how his desire is deferred: first, he shows what he thinks of himself; secondly, he asks them to think the same thing of themselves (3:15). The first is divided into two parts: first, he shows how far short he is of the perfection intended-, secondly, he explains this (3:13). In regard to the first he does two things: first, he shows that he has not arrived at perfection; secondly, that he is tending toward it (3:12b).

In tending toward it he seeks two things, namely, to obtain what he desires, and to enjoy it; for he would be seeking in vain, if he were not to enjoy it and inhere in it; therefore he says, not that I have already obtained, namely, the glory I seek: “ But the righteous live forever... therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord” (Wis. 5:16); or am already perfect: “When the perfect comes, the imperfect will pass away” (1 Cor. 13:10).

But this attitude is contrary to the command to be perfect (Mt. 5:48) and (Gen. 17:1). I answer that perfection is twofold, namely, of heaven and of earth. For man’s perfection consists in adhering to God through charity, because a thing is perfect to the degree it adheres to its perfection. But the soul can adhere to God in two ways: in one way, perfectly, so that a person actually refers his actions to God and knows Him as He can be known; and this is in heaven. But adherence in this life is of two kinds: one is necessary for salvation, and all are bound to it, namely, that a person in no case place his heart in anything against God, and that he habitually refer his whole life to Him. The Lord says of this way: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matt. 22:37). The other is of supererogation, when a person adheres to God above the common way. This is done when he removes his heart from temporal things, the better to approach heaven, because the smaller covetousness becomes, the more charity grows. Therefore, what is said here refers to the perfection of heaven.

I Then when he says, but I press on, he shows his efforts toward it, saying, I press on, namely, after Christ: “He who follows me will not walk in darkness, but will have the light of life” (Jn. 8:12) and in (10:27): “My sheep hear my voice... and they follow me.” And this, to make it my own [to comprehend Him]: “So run that you may obtain the prize” (1 Cor. 9:24).

But on the other hand God is incomprehensible, because it is said in Jeremiah (31:37): “If the heavens above can be measured, and the foundations of the earth below can be explored, then I will cast off all the descendants of Israel.” I answer that in one sense, to comprehend means to enclose, as a house comprehends us; in another sense, it means to attain and hold. In the first sense He is incomprehensible, because He cannot be enclosed in a created intellect, since He is most simple and because you do not know or love Him to the degree that He is knowable and loveable, as a person who does not know a truth by demonstration but by opinion does not know it as perfectly as it can be known. But God knows Himself, as far as He is knowable. The reason for this is that a thing is known according to the mode of its own being and truth. God, however, is infinite light and truth, whereas our light is finite. Hence he says, but I press on to make it my own, that is, to comprehend Him in the second way, i.e., by attaining: I held him, and would not let him go” (Cant. 3:4), because Christ Jesus has made me his own. This can be taken in three ways: for all glory depends on apprehending God, i.e., that God be present to our soul. But not all have equal happiness: because some see more clearly, just as some will love more ardently and will rejoice more. Hence each person will have a definite amount according to God’s predestination; therefore, he says, because Christ Jesus has made me his own. As if to say: I intend to comprehend in such an amount as has been decided by Christ. Or, I press on to make it my own, as I am owned (apprehended). As if to say: that I may see Him as He sees me: “We shall see him as he is” (Jn. 3:2), not through a likeness, but through His essence. Or, to make it my own, by seeing Christ in glory, in which I am apprehended, i.e., in that glory in which He appeared, when I was converted.

Then when he says, brethren, I do not consider.... he explains what he had said: first, about his lack of perfection: secondly, the consequence (3:13b).

He says: I do not consider that I have made it my own. As if to say: I am not so vain as to attribute to myself something I do not yet have; but I press on toward the goal. This can be taken in three ways: In one way thus: but one thing I do, namely, forgetting what lies behind... I press on toward the goal. Or, I do not consider that I have made it my own, but I press on toward one thing, namely, for the prize of the upward call of God in Christ Jesus. Or, I do not consider that I have made it my own, namely, that which is above: “One thing have I asked of the Lord, that will I seek after” (Ps. 27:4). Then he shows what he deserted, namely, temporal things or past merits, because a man should not count his past merits.

Secondly, be shows what his destination is, namely, straining forward to what lies ahead, i.e., which pertains to faith in Christ or greater merits or heavenly things: “They go from strength to strength (Ps. 84:5). He says straining forward, because a person who wishes to take anything must exert himself as much as he can. But the heart should stretch itself by desire: “The desire for wisdom leads to a kingdom” (Wis. 6:20). For the prize, which is the reward only of those who run: “In a race all the runners compete, but only one receives the prize” (1 Cor. 9:24); to this prize destined for me by God, namely, of the upward call of God: “Those whom he predestined he also called” (Rom. 8:30), and this in Christ Jesus, i.e., by faith in Christ.

3-3

15 Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you. 16 Only let us hold true to what we have attained. 17 Brethren, join in imitating me, and mark those who so hve as you have an example in us. 18 For many, of whom I have often told you and now tell you even with tears, live as enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things. 20 But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself.

Above he showed how he was wanting in final perfection; now he urges others to have the same attitude: first, he gives an exhortation; secondly, what is necessarily expected of them (3:16).

He says: Let those of us who are mature be thus minded, namely, think what I think, i.e., that I am not perfect. But if we are perfect, bow can we think that we are not perfect? I answer that some are perfect with the perfection of this life, but not with the perfection of the life of heaven, namely, when their entire intention will be actually borne toward God; but in this life they are perfect habitually when they do nothing contrary to God.

He says, those of us, because the more perfect a person is the more imperfect he considers himself to be: I had heard of thee by the hearing of the ear, but now my eye sees thee; therefore I despise myself, and repent in dust and ashes” (Job 42:5); “Solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil” (Heb. 5:14).

And if in anything you are otherwise minded, God will reveal that also to you. Four renditions of this are found in a Gloss: the first two are more literal. One is this: I say that you should think as I do, namely, that you are imperfect; yet if you think otherwise, i.e., better of yourselves than I do of myself, this very thing has been granted to you by divine revelation: and when something loftier is revealed to you than to me, I will not contradict but will yield to your revelation. Nevertheless, I do not want you to separate from the unity of the Church because of this revelation; but in unity, let us hold true to what we have attained. This unity consists in the unity of the truth of faith and the rectitude of good action; and both must be preserved: “Mend your ways, heed my appeal, agree with one another, live in peace” (2 Cor. 13:1-1). And the same holds for a good life and good actions: “Peace and mercy be upon all who walk by this rule, upon the Israel of God “Gal. 6:16). Or another way: I say that if on account of ignorance or weakness you think otherwise than the truth holds, let us admit it humbly and do not defend it stubbornly: “Thou hast hidden these things from the wise and understanding and revealed them to babes” (Mt. 11:25). Or another way: I say that we should be of the same mind, namely, that we have not yet made it our own; but if in anything you are now otherwise minded than you will be in the future, because “now we see in a mirror dimly, but then face to face” (1 Cor. 13:12), God will reveal it in the future: “The voice of the Lord shakes the wilderness,... and strips the forests bare; and in his temple all cry Glory!” (Ps. 29:9). Or another way: Whether you understand dimly here, or clearly in the future, God will reveal that, because faith is from God. Only let us hold true to what we have attained.

Then when he says, join in imitating me, be urges them to imitate him and others, but to avoid the wicked- first, he makes his point; secondly, he gives the reason (3:18).

He says, therefore: Because I regard these things as dung, that I may gain Christ, brethren, join in imitating me in this: “The sheep hear his voice” (Jn. 10:3). 1 am the shepherd; you are my sheep by imitating me: “Be imitators of me, as I am of Christ” (1 Cor. 11:1), and mark, i.e., carefully consider, those who so live as you have an example in us. And you can tell from my example and doctrine: “Set the believers an example in speech and conduct, in love, in faith, in purity (1 Tim. 4:12); “Being examples to the flock” (1 Pet. 5:3).

Then when he says, that many live as enemies of the cross of Christ, he gives the reason for his admonition: first, on the part of those to be avoided; secondly, of those to be followed (3:20). But lest this admonition seem to proceed from hatred: first, he mentions his affection; secondly, he describes the ones to be avoided (3:18b).

He says, therefore: I say that the ones to follow should be watched, because some walk otherwise, namely, from bad to worse: “They walk about in darkness” (Ps. 82:5). Of whom I have often told you, when I was with you, and now tell you even with tears of compassion: “0 that my head were waters and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” (Jer. 9:1). He gives the reason for this when he says, enemies of the cross of Christ. First, he describes them from their work; secondly, from their intention (3:19). In regard to the first: first, he mentions their work; secondly, he shows the results of their work (3: 19).

Their work is to practice enmity against the cross of Christ, namely, those who say that no one can be saved without observing the ceremonies of the Law, in which they nullify the power of the cross of Christ: “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 1: 18). And what will be the result? Certainly to us life through the cross of Christ; but to the others the opposite, because they incur death. Hence he says, their end is destruction, i.e., eternal death.

Then he describes their intention: first, he reveals their intention; secondly, the result of that intention (3:19). He says: their god is the belly. As if to say: they spread this doctrine, namely, that the ceremonies of the Law must be observed, for their own gain and glory to satisfy their belly: “For such persons do not serve our Lord Christ, but their own belly, and by fair and flattering words they deceive the hearts of the simpleminded” (Rom.. 16:18); “All the toil of man is for his mouth, yet his appetite is not satisfied” (Eccl. 6:7). Hence he says god, because it is peculiar to God to be the first principle and the ultimate end; hence those who have something as an end have it as their God. Furthermore, they seek their own glory against what is stated in John (8:50): “Yet I do not seek my own glory; there is One who seeks it and he will be the judge.” The result will be their shame: “I will change their glory into shame” (Ho. 4:7). This is the way things will turn out for those whose minds are fixed on earthly things, i.e., those whom earthly things please and who seek them. They will be ashamed because their state passes; “If you live according to the flesh you will die” (Rom. 8:13).

Then he describes the ones to be imitated when he says, our commonwealth is in heaven. First, he describes the heavenly commonwealth in them; secondly, their expectation (3-20b); thirdly, its usefulness (3:21).

He says: they seek earthly things, but not we, because our commonwealth is in heaven, i.e., is made perfect by contemplation: “We look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:18); and by affection, because we love only heavenly things; and by our actions, in which there is a representation of heaven: “Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Cor. 15:49).

But why is our commonwealth there? Because that is the source from which we expect the most help: I lift up my eyes to the bills from whence my help comes” (Ps. 121: 1); “For where your treasure is there will your heart be also (Mt. 6:21). Hence be says, and from it we await a Savior: “Blessed are the eyes that look for him” (Is. 30:18); “Be like men who are waiting for their master to come home from the marriage feast, so that they may open to him at once when he comes and knocks” (Lk. 12:36).

This coming involves three things: first, the general resurrection; hence he says, who will change our lowly, because it is subject to death, body: “Man, who is a maggot, and the son of man, who is a worm” (Job 25:6); “What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power” (1 Cor. 15:42). This abject body He will change [reform], i.e., reduce it to His form: “He who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you7' (Rom. 8:11).

Secondly, the imitation of the saints; hence he says, to be like his glorious body. The body of Christ, of course, is glorified by the glory of His divinity; and He merited this by His passion. Therefore, whoever shares in the power of the divinity by grace and imitates the passion of Christ shall be glorified: “He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat clown with my Father on his throne” (Rev. 3:21); “We shall be like him” (1 Jn. 3:2); “Then the righteous will shine like the sun in the kingdom of their Father” (Mt. 13:43). Thirdly, the power by which He does this: by the power of his Godhead, i.e., by the power in Him which enables him even to subject all things to himself: for all will be subject to Christ; some unto salvation, and some unto punishment. Toward the first He will exercise mercy, and toward the second justice: “Thou hast given dominion over the works of thy hands” (Ps. 8:6); “For God has put all things in subjection under his feet” (1 Cor. 15:27); “Whatever the Father does, that the Son does likewise” (Jn. 5:19).

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