The apostle's estimate of his high privileges as a Jew.
The Judaists arrogated to themselves high privileges by virtue of their descent. The apostle shows that they can claim no superiority of privilege above himself, though he finds in these very privileges a quite insufficient ground of religious confidence.
I. HE REPUDIATES SACRAMENTAL EFFICACY. "Circumcised the eighth day." He was thus distinguished alike from the proselyte, who was circumcised on his conversion, and from the Ishmaelite, who was circumcised in his thirteenth year. He was a pure Jew.
II. HE REPUDIATES THE RELIGIOUS IMPORT OF AN HONOURED PARENTAGE.
1. "Of the stock of Israel." For he was no proselyte, but directly descended from Israel.
2. He was a member of the illustrious "tribe of Benjamin," which gave the first king to Israel, and had a foremost place among its armies. He did not, therefore, belong to any mere renegade tribe.
3. He was "a Hebrew of the Hebrews." Not only of pure blood, but untinged by Hellenistic tendencies.
III. HE REPUDIATES RELIGIOUS AUTHORITY. "As touching the Law, a Pharisee;" a member of the strictest and most authoritative sect of the Jews.
IV. HE REPUDIATES INTENSE EARNESTNESS, "As touching zeal, persecuting the Church."
V. HE REPUDIATES THE WORTH OF CEREMONIAL BLAMELESSNESS. "As touching the righteousness which is in the Law, showing myself blameless;" that is, the righteousness of formal precept as contrasted with the righteousness which is by faith (Philippians 3:9). All these characteristics and prerogatives, which "were gains to me," because I set them down to my credit religiously, my conversion changed into loss "for Christ's sake," because their repudiation was necessary "that I might gain Christ."—T.C.