(6) Concerning zeal, persecuting the church.--The word "zeal" (as in Acts 22:3) is probably used almost technically to describe his adhesion to the principles of the "Zealots," who, following the example of Phinehas, were for "executing judgment" at once on all heathens as traitors, ready alike to slay or to be slain for the Law. He shows how in this he departed from the teaching of Gamaliel, when he was "exceedingly mad against" the Christians, and "persecuted them even unto strange cities."
Touching the righteousness which is in the law, blameless.--The "righteousness in Law," which our Lord called "the righteousness of the scribes and Pharisees" (Matthew 5:20), is the righteousness according to rule, in which a man, like the rich young ruler, might think himself "blameless," and even hope to go beyond it in "counsels of perfection"--not the righteousness according to principle, which can never fulfil or satisfy itself. While St. Paul confined himself to the lower form of righteousness, he could feel himself "blameless;" but when he began to discern this higher righteousness in the Law, then, he felt the terrible condemnation of the Law, on which he dwells so emphatically in Romans 7:7-12.
Verse 6. - Concerning zeal, persecuting the Church. He was not only a Pharisee, but an energetic, zealous Pharisee; he carried out the principles of his sect, thinking that he did God service by persecuting those whom he counted as heretics. Touching the righteousness which is in the Law, blameless. As far as "the righteousness of the scribes and Pharisees" went, the righteousness which is "in Law," which consists, that is, in the observance of formal rules; or which is "of Law" (ver. 9), which springs, that is, from such observance, St. Paul was found blameless. "Rara sane laus et prope singularis," says Calvin, quoted by Alford; "videamus tureen quanti eam fecerit." (For the whole of this passage, comp. 2 Corinthians 11:21, 22.)
3:1-11 Sincere Christians rejoice in Christ Jesus. The prophet calls the false prophets dumb dogs, Isa 56:10; to which the apostle seems to refer. Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works in opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divine Spirit. They rejoice in Christ Jesus, not in mere outward enjoyments and performances. Nor can we too earnestly guard against those who oppose or abuse the doctrine of free salvation. If the apostle would have gloried and trusted in the flesh, he had as much cause as any man. But the things which he counted gain while a Pharisee, and had reckoned up, those he counted loss for Christ. The apostle did not persuade them to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyments and outward privileges which sought a place with Christ in his heart, or could pretend to any merit and desert, and counted them but loss; but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable than Christ, but in the highest degree contemptible, when set up as against him. True knowledge of Christ alters and changes men, their judgments and manners, and makes them as if made again anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches, than without Christ and his word. Let us see what the apostle resolved to cleave to, and that was Christ and heaven. We are undone, without righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made conformable to Christ's death, when we die to sin, as he died for sin; and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attain the glorious resurrection of saints. This hope and prospect carried him through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ.
Concerning zeal, persecuting the church,.... The Vulgate Latin version adds, "of God", as in Galatians 1:13. The apostle was very zealous of the traditions of the elders, and for the law of God, and towards God also; though his zeal was not according to knowledge, but blind, ignorant, and furious; which pushed him on to persecute the followers of Christ, and the church of Christ at Jerusalem more especially, in a very violent and outrageous manner; he held the clothes of those that stoned Stephen, Acts 7:58; he consented unto his death, Acts 8:1; he made havoc of the church at Jerusalem, haling men and women to prison, Acts 8:3; he continued breathing out threatenings and slaughter against the disciples of Christ, Acts 9:1; gave his voice against them when put to death, punished them frequently in the synagogues by scourging them, Acts 26:10, and compelled them to blaspheme the name of Christ; was exceeding mad against them, pursued them to strange cities, Acts 26:11, and persecuted the church of God exceedingly, more than anyone single person besides,
Touching the righteousness which is in, the law, blameless. This he mentions last, as including the whole of his righteousness, civil, ceremonial, and moral; and which he fancied was so perfect, that whatever righteousness was in the law, or required by it, he had it, and to such a degree, that he was blameless before God and men; that he was justified by it in the sight of God, and could not justly be found fault with by any, or be charged with any defect in his obedience, either to the moral or ceremonial law; which must arise from great ignorance of the righteousness of God, and the strictness of his justice, and of the law of God, and the purity, spirituality, and extent of it, which reaches to the thoughts of the heart, and the first motions of sin; and of himself, the plague of his own heart, of the sin of lust, and of the exceeding sinfulness of sin, in every instance of it.
Touching the righteousness which is in the law, blameless.--The "righteousness in Law," which our Lord called "the righteousness of the scribes and Pharisees" (Matthew 5:20), is the righteousness according to rule, in which a man, like the rich young ruler, might think himself "blameless," and even hope to go beyond it in "counsels of perfection"--not the righteousness according to principle, which can never fulfil or satisfy itself. While St. Paul confined himself to the lower form of righteousness, he could feel himself "blameless;" but when he began to discern this higher righteousness in the Law, then, he felt the terrible condemnation of the Law, on which he dwells so emphatically in Romans 7:7-12.
Touching the righteousness which is in, the law, blameless. This he mentions last, as including the whole of his righteousness, civil, ceremonial, and moral; and which he fancied was so perfect, that whatever righteousness was in the law, or required by it, he had it, and to such a degree, that he was blameless before God and men; that he was justified by it in the sight of God, and could not justly be found fault with by any, or be charged with any defect in his obedience, either to the moral or ceremonial law; which must arise from great ignorance of the righteousness of God, and the strictness of his justice, and of the law of God, and the purity, spirituality, and extent of it, which reaches to the thoughts of the heart, and the first motions of sin; and of himself, the plague of his own heart, of the sin of lust, and of the exceeding sinfulness of sin, in every instance of it.