Chapter III.
(Vers. 1.)
(Verse 1.) Finally, my brothers, rejoice in the Lord. It is not burdensome for me to write the same things to you, and it is necessary for you. He shows his concern, which he has for their progress; because he is eager to write to them what is necessary for their benefit.
(Vers. 2.)
(Verse 2.) See the dogs, see the evil workers, see the mutilation. These refer to those who, through the wickedness of their conversations, had subverted the Galatians, persuading them to be circumcised. He teaches that they are to be avoided and despised in every way, like dogs who first bark, and then cruelly bite into the flesh.
(Vers. 3, 4.)
(Verses 3, 4.) For we are the circumcision, who serve God in spirit and boast in Christ Jesus and not in the flesh, although I myself could have confidence in the flesh. It is evident that those who believe also circumcise their hearts, so that, having removed the mist of error, they may see and acknowledge the Lord of creation. This is to serve God in spirit and boast in the Lord Jesus Christ, who has given the law of the Spirit to make the glory of the flesh empty. However, the Apostle also had this confidence, if he wished, to boast about the circumcision of the flesh, but knowing that this glory was empty, he rejected it.
(Vers. 5, 6, 7.)
(Verse 5, 6, 7.) If anyone thinks he has reason to be confident in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. 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 rubbish, in order that I may gain Christ. But the gains that seemed valuable according to human perception were found to be losses in comparison to Christ. Why losses, except because it was no longer the time for the Law to be kept? For all these things were empty and hindrances, so that one could not approach grace; and because these things are carnal, but ours are spiritual. Therefore he says about himself that he is from the tribe of Benjamin, so that he might elevate his lineage above those who trace their origin from the concubines of the patriarch Jacob's sons, or because of those who were proselytes. Where he says: I, of the stock of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the Church; as to righteousness under the Law, blameless. Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the Law, but one that comes through faith in Christ, the righteousness from God based on faith. I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead. For if the human race began to be reformed in Abraham, who is also the father of faith, both the name and the Hebrew language come from him. For the first language, which was without a name, when it is attributed to him, receives its name from him. For there is no reason why it should derive its name from Heber; for Abraham was a Chaldean, yet the Chaldeans do not have the Hebrew language.
(Vers. 8-11.)
(Verse 8-11.) Indeed, I consider everything to be loss because of the surpassing worth of knowing Christ Jesus my Lord. For His sake I have suffered the loss of all things and consider them as dung, so that I may gain Christ and be found in Him, not having my own righteousness which is from the law, but that which is through faith in Christ, the righteousness from God based on faith. I want to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death, in the hope that I may attain to the resurrection from the dead. When he was speaking above about the race of Abraham and about the Law and about the justifications of those who observe it, considering all these things as a loss in comparison to the promises of the Savior, now he adds not only these things: But he also says that all things are a loss because of the excellence, he says, of the knowledge of Christ Jesus my Lord. After the Law and its justifications, what will all these things be; unless the knowledge of Christ is placed before the life of the body and soul? For if, as it says in Colossians, in Christ are hidden all the treasures of wisdom and knowledge (Col. II, 3); all things that exist should be considered of no importance, in order to attain to the excellence of this wisdom and knowledge. Therefore, righteousness, which comes from faith and not from the Law, is sufficient and even abundant for salvation, which is granted by the grace of God through knowledge of Christ. For knowledge of the mystery of His incarnation, passion, and resurrection is the perfection of life and the treasure of wisdom. Where there is wisdom, there is also life; for life is not where there is foolishness. Finally, Solomon says: 'A fool laughs at misfortunes' (Prov. X, 23). For whoever understands that Christ became man and suffered, and rose again after conquering death, despising and rejecting all things, follows Him, seeking reasons to please Him; so that he may be able to repay Him in some way, and deserve to obtain even greater promises in the resurrection.
(Vers. 12.)
(Verse 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. Brothers, 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, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained. For if someone who is endowed with such great dignity still admits to lacking perfection, how much more should these people understand that they need to strive to attain the merits of justification! Therefore, he adds: 'But I press on, that I may lay hold of that which also I was laid hold of by Christ Jesus.' For while he was wavering in error and the turmoil of his mind, doubting the way of the Lord, he grasped the mercy of God, like someone fleeing grace. He did this in order to learn the gift of God and the grace that he rejected, and to know that for this he would even be willing to die. And thus, he believed that he could not harm those who believed, but rather himself, if he did not believe, who was pursuing a benefit through ignorance. Therefore, he was apprehended ad hoc, that is, he was found because of God's foreknowledge, and he learned the mystery of Christ, so that in his whole life, by increasing meritorious acts, he might attain the destined reward, having earned it for the one whom he learned was killed for his sake.
(Vers. 13, 14.)
(Verse 13, 14.) Brothers, I do not consider myself to have yet comprehended. But one thing I do: forgetting what is behind and straining toward what is ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. This is what he said above, that to labor is to signify that one daily makes progress for the better, always striving for higher things, forgetting what is past in pursuit of what is better: not because they are evil, but because they are small in comparison to the merits that await. We should strive for improvement in order to attain the heavenly reward that is set before us; for such an admirable and invisible prize, it is certainly necessary to compete earnestly.
(Vers. 15.)
(Verse 15) Therefore, let us who are perfect have this mindset. He denies that he is perfect above, but according to the promise, that more may still be added to merit. But in comparison to the others, who care less diligently for divine things, those are to be called perfect who walk the path of perfection with skill. Therefore, this must be understood, so that they may progress for the better. And if you feel differently about anything, God will also reveal that to you. He says this so that if they have devised anything more for the cultivation of improved conduct, they may consider it a gift from God, so as not to become arrogant because of it.
(Vers. 16.)
(Verse 16) However, let us strive to reach the same goal, to think alike and walk in it. Lest any presumption arise from this and it be thought that it was not revealed by God; therefore, he added, saying: Let us strive to reach the same goal, to think alike. This means, not to think beyond the rule of discipline in the conduct of faith, but to think what is common and modest in the truth of the Gospel.
(Vers. 17, 18, 19.)
(Verse 17, 18, 19.) Be imitators of me, brothers, and observe those who walk according to the example you have in us. For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. Hi quos significat, e numero eorum sunt, qui Galatas everterant.Cum dolo enim ambulantes, Ecclesias Dei subvertebant, sub nomine Christi judaismum colendum praedicantes, quasi sibi Christus promissus sit. Quos cum dolore et lacrymis memorat; quia saluti credentium obsistebant, de cibis edendis, et non edendis quaestiones moventes, quasi salus in esca sit, aut venter Deus, quem juxta legem mundis escis delectari putabant, gloriantes in pudendis circumcisis; hoc est, terrena sapere: qui autem spiritalia sapit, in fide, in spe, in charitate gloriatur. But this place does not pertain to the quest of gain or indulgence, for God is the ruler of those who are driven by their stomachs.
(Vers. 20, 21.)
(Vers. 20, 21.) But our conversation is in heaven; from whence also we look for the Saviour, our Lord Jesus Christ, 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. Those who are concerned with spiritual matters are said to act in heaven, even though they are still on earth; just as the evil Princes and Powers, though they are still in the firmament, have their conversation on earth. Therefore, the deeds of the Christians are in heaven, where their hope of salvation is, who is Christ, whom every believer awaits for the transfiguration of the body of flesh; so that what is earthly, may be clothed in a spiritual garment, and may be transformed according to the coming of His Majesty into the glory of His body, according to His power, by which He can subject all things to Himself. This is because through the resurrection of the dead and the change into glory, the power of the Lord will be manifested, subduing all Principalities and Powers; so that God Himself may be manifested and may be the Lord of all.