Thomas Aquinas Commentary Philippians 3:1-9

"Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs, beware of the evil workers, beware of the concision: for we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh: though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, [even] that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith:" — Philippians 3:1-9 (ASV)

Previously, the Apostle proposed the example believers should follow; here, he shows whose example they should avoid. He does three things in this regard:

1. He mentions whom they should avoid.
2. He gives examples of how the saints avoided them (Philippians 3:3).
3. He urges the Philippians to avoid those whom the false teachers considered worthy of imitation.

The first point is divided into three parts:

1. The purpose of his teaching.
2. Why he must write (Philippians 3:1).
3. The reason it is necessary (Philippians 3:2).

The aim of this admonition is to keep the Gentile believers from the ceremonies of the Law, which certain people were persuading them to follow. For this reason, he says, "Finally," meaning after my previous warnings, "my brothers, rejoice in the Lord"—that is, in the Lord alone, and not in the ceremonies of the Law. As it is written, "I will rejoice in the Lord, I will joy in the God of my salvation" (Habakkuk 3:18).

He adds that it is not tiresome for him to write in his absence the same things he said when he was present. This is because words pass away quickly, but writings endure. As Scripture says, "The wisdom of the scribe depends on the opportunity of leisure; and he who has little business may become wise" . Similarly, Jude writes, "Beloved, being very eager to write to you of our common salvation, I found it necessary to write" (Jude 1:3), and Paul himself says elsewhere, "But on some points I have written to you very boldly by way of reminder" (Romans 15:15).

The need for this admonition arises because certain deceivers are at work. Therefore, the Apostle must be even more diligent in writing to the Philippians. For this reason, he says, "Look out for the dogs, look out for the evil-workers." He describes these deceivers in three ways:

1. First, he points to the unreasoning cruelty of their hearts, calling them "dogs." A gloss explains, "It is the nature of a dog to bark from anger, not from reason but from habit." These people do the same. As Isaiah says, "The dogs have a mighty appetite; they never have enough. The shepherds also have no understanding; they have all turned to their own way" (Isaiah 56:11). And in Revelation, "Outside are the dogs and sorcerers" (Revelation 22:15).
2. Second, he describes the perverse doctrine they sow, calling them "evil-workers." They do not labor faithfully in the Lord’s vineyard or sow good seed. As the parable says, "An enemy has done this" (Matthew 13:28). In contrast, a true minister must "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 Timothy 2:15).
3. Third, he identifies their error, calling them "those who mutilate the flesh" [concision]. He uses this term to describe their defining practice, for they preach circumcision in a way that rivals the grace of Christ. As Paul warns, "If you receive circumcision, Christ will be of no advantage to you" (Galatians 5:2). Therefore, playing on the word, he calls their practice "concision" (a cutting), as if to say they do not have true circumcision, but merely a mutilation.

Next, when the Apostle says, "for we are the true circumcision," he shows how the saints should avoid these false teachers. He explains first how they are avoided by others, and second, how he avoids them himself .

The Apostle says, in effect: I say that they are "those who mutilate the flesh," but we who worship God are the true circumcision. Circumcision is of two kinds: bodily and spiritual. As Paul writes elsewhere, "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" (Romans 2:28). 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 sinful desires.

Therefore, he says, "We are the true circumcision, who worship God in spirit"—that is, we whom God circumcises inwardly. Paul affirms this personal worship, saying, "For God is my witness, whom I serve with my spirit in the gospel of his Son" (Romans 1:9), and, "I will sing with the spirit and I will sing with the mind also" (1 Corinthians 14:15).

Circumcision was given as a sign of Abraham’s faith to show that his faith in a future offspring was true: "The promises were made to Abraham and to his offspring" (Galatians 3:16). Therefore, a person is truly circumcised who is inwardly renewed in Christ by the Holy Spirit, for Christ is the reality to which circumcision pointed: "In him also you were circumcised with a circumcision made without hands" (Colossians 2:11).

This is why we "put no confidence in the flesh"—that is, in the circumcision of the flesh. For as John states, "It is the spirit that gives life, the flesh is of no avail" (John 6:63). The word "flesh" can refer to sinful desire, to the care of the body, or to external religious observances.

Then, when Paul 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, and second, he shows how he scorned it (Philippians 3:7). Regarding the first point, he does two things: he makes a general statement, and then he explains it part by part (Philippians 3:5).

Regarding the first point, Paul shows the confidence he could have had in the things of the Law. He says we must not put our confidence in such things, "though I myself have reason for confidence in the flesh also." He means that he could boast if he desired, for as he says in 2 Corinthians, "Whatever anyone dares to boast of—I am speaking as a fool—I also dare to boast of that" (2 Corinthians 11:21). He could do so with even more reason, because he has done more: "I am talking like a madman" (2 Corinthians 11:23).

Paul mentions all these things to more effectively dismantle the legalistic observances. Many people scorn things they do not know or possess, but this is not right. True scorn is when a person possesses something, yet scorns it and does not glory in it. If the Apostle had no prestige under the Law, one could argue that this was why he turned to the gospel. Therefore, he details the prestige he had, first regarding his heritage, and second regarding the life he led.

He first lists his heritage in three ways:

1. Regarding the sacrament of his people, he was "circumcised on the eighth day." This was "a sign of the covenant between me and you" (Genesis 17:11). He specifies "the eighth day" because this distinguished the descendants of Abraham from proselytes. Proselytes were circumcised as adults when they converted, but Abraham's descendants were circumcised on the eighth day according to the Law: "He that is eight days old among you shall be circumcised" (Genesis 17:12). Thus, he was circumcised not as a convert but as a true Israelite.
2. Regarding his lineage, he was "of the people of Israel." Two lines descended from Abraham: one through Isaac and the other through Ishmael. From Isaac, two lines also descended: one through Esau and one through Jacob. However, the lines of Esau and Ishmael were not included in the inheritance, but only that of Jacob, who is also called Israel. Therefore, Paul says he is "of the people of Israel," just as he asks elsewhere, "Are they Israelites? So am I" (2 Corinthians 11:22).
3. Regarding his tribe, he was "of the tribe of Benjamin." Within Israel, some tribes descended from bondwomen (Bilhah and Zilpah) and some from free women (Leah and Rachel). Among these, some persevered in the worship of God—namely, the tribes of Levi, Judah, and Benjamin—while the others turned to idols in the time of Jeroboam. The tribe of Benjamin was therefore privileged because it continued in the faith and worship of God, and the temple was built within its territory. As Moses said, "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" (Deuteronomy 33:12). And Jacob prophesied, "Benjamin is a ravenous wolf, in the morning devouring the prey, and at evening dividing the spoil" (Genesis 49:27), which prefigured Paul, who in his early days persecuted the Church.

Finally, regarding his name and language, he was "a Hebrew born of Hebrews." Some, like Augustine initially, said the word "Hebrew" comes from Abraham, but this was later retracted. It is taken from Eber (Genesis 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" (Genesis 14:13). A gloss on Genesis 11 says that in the time of Eber the languages of all nations were divided, but the original language, along with the worship of the one God, remained in the family of Eber and among all the Hebrews. Paul was also born of Hebrew parents, which is why he says he was "born of Hebrews."

Next, Paul shows the prestige he had in his manner of life, which he describes in three ways:

1. Regarding his religious affiliation, he was "as to the law, a Pharisee." There were three main sects among the Jews: the Pharisees, the Sadducees, and the Essenes. The Pharisees were closest to the truth, because the Sadducees denied the resurrection and did not believe in angels or spirits, while the Pharisees affirmed both, as stated in Acts 23. For this reason, the sect of the Pharisees was more commendable. That Paul was a Pharisee is stated in Acts 26:5: "According to the strictest party of our religion I have lived as a Pharisee."
2. Regarding his zeal, he was "as to zeal, a persecutor of the church." This was a zeal like that of the Jews, which was not according to knowledge. He later wrote of himself, "He who once persecuted us is now preaching the faith he once tried to destroy" (Galatians 1:23). He also testified, "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 26:9–10), and, "I am unfit to be called an apostle, because I persecuted the church of God" (1 Corinthians 15:9).
3. Regarding the righteousness of his conduct, he was "as to righteousness under the law, blameless." This righteousness consists in external actions, whereas the righteousness of faith is of the heart. As it is said, "God who knows the heart... cleansing their hearts by faith" (Acts 15:8–9). In terms of this external righteousness, the Apostle lived innocently, which is why he says "blameless." He does not say "sinless," because "blame" relates to sins that cause public scandal in external matters. For example, Luke says of Zechariah and Elizabeth, "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luke 1:6). Therefore, Paul does not contradict what he says in Ephesians 2:3, "among whom we all once lived," because at that time he did not have the true righteousness of faith which makes a person pure, but only the external righteousness of the Law.

Then, when Paul says, "but whatever gain I had," he shows his contempt for the prestige he once held under the Law. He first shows in general why he scorned these things, and then explains in detail (Philippians 3:8).

Paul says, therefore, "Whatever gain I had"—that is, all his prestige from being a Pharisee and so on—"I counted as loss for the sake of Christ." He came to regard them as hindrances. The observances of the Law, which were effective before Christ, became harmful after His coming; for this reason, he calls them "loss." The reason for abandoning them was Christ, which is why he says, "for the sake of Christ."

He explains this in two ways: first, that he did this to know Christ, and second, to obtain Him. Regarding the first, he says, "Indeed, I count everything as loss." This is true because if he had continued to depend on them, they would have been a loss. He means, "What I formerly valued, I now regard as a loss because of my desire for a correct understanding of Christ my Lord." As he says elsewhere, "For I decided to know nothing among you except Jesus Christ and him crucified" (1 Corinthians 2:2). He does this "because of the surpassing worth of knowing Christ Jesus my Lord," since this knowledge transcends all other knowledge. For there is nothing better to know than the Word of God, "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3).

Regarding the second point, obtaining Christ, Paul says, "For his sake I have suffered the loss of all things." He first shows that he scorned the observances of the Law in order to obtain Christ, and second, he explains how he could obtain Christ: by "not having a righteousness of my own that comes from the law." Therefore, he says that he has "suffered the loss of all things" by regarding them as vile and contemptible, so "that I may gain Christ"—that is, obtain Him and be united to Him by love.