I. They who worship God in the spirit are the sons and daughters of the Lord God Almighty.
II. They behold the brightness of the Father's glory.
III. They inherit great and precious promises.
IV. They are favoured with special Divine revelations.
V. They are a royal priesthood.
VI. They are connected with an ancient and sacred lineage.
VII. While of the Israelites as concerning the flesh Christ came, of those whom Paul here describes Christ comes as a gospel and as a revelation to the world.
S. Martin, Rain upon the Mown Grass, p. 321.
References: Php 3:3 .-Homiletic Quarterly, vol. iii., p. 126. Php 3:4-7 -Homilist, vol. i., p. 40.
Php 3:7 The Christian Estimate of Gain and Loss.
The Christian man keeps an accurate account-book; he reckons up with an intelligent and enlightened judgment his gains and his losses. And most important is it that those who would be Christian men should be rightly informed and rightly minded upon this great question, this question which takes precedence of other questions, inasmuch as it is preliminary and introductory to all.
I. I need not say what answer the world would return to this inquiry, and I need not say what answer the natural heart would return to this inquiry, and I need not say what answer the religion of many persons would return to this inquiry. You will find health entered as a clear gain, and money as a clear gain; comfort, ease, tranquillity of mind and life, prosperity in business, a sufficient and growing income, all these things will be found at once carried to the side of profit, and no hesitation, and no further question asked concerning them. And you will as surely find sickness, disappointment, contraction of the means of pleasure, sorrow, pain, bereavement, entered in the same reckoning as an undoubted and unmixed loss.
II. St. Paul says that for Christ's sake he now accounts as loss all that he had once accounted gain. The reason why he calls his apparent gains a loss is that they had too great a tendency to make him trust in them; to make him look to outward things as his passport to heaven; to make him build on a foundation of his own, and not upon the rock of another's righteousness. What do we know of the thought, Things which were gain to me, these I have accounted for Christ's sake loss? I say it sorrowfully, but with deep truth, that many of us live and die on the strength of a gospel which has no Christ in it, no demolition of self, whether in the form of self-confidence or self-seeking, and no exaltation of Christ upon the ruins of self either as our Saviour or as our Lord.
C. J. Vaughan, Lectures on Philippians, p. 183.
Php 3:7-8 The Apostle's Ground of Trust.
I. When such general homage is paid to earnestness as in our own time, what wonder if some people should mistake it for religion; and if a man should imagine that because he is zealous in the activities of benevolence, warmly attached to certain Church organisations, and in some measure sympathetic with the spiritual forces which they embody, he is really a partaker of the undefiled religion of the Bible! It is no marvel if a man accustomed to earthly standards of arbitration should imagine that the goodness which has been so cheerfully acknowledged on earth will be as cheerfully acknowledged in heaven, and that he who has passed muster with the world will not be sent abashed and crestfallen from the judgment-seat of God. You may be early initiated into the ordinances of the Christian Church; you may have come of a long line of spiritually illustrious ancestry; you may give an intellectual assent to the grand harmony of Christian truth; you may be zealous in certain activities of benevolence, and in certain matters connected even with the Church of God itself; and yet you may gain all this world of honour and lose your own soul.
II. Notice the compensating power of the excellency of the knowledge of Christ. This compensation runs through creation; it seems to be a radical law both in the physical and spiritual government of God. Trust that Cross for yourselves; take hold of it; it is consecrated. In all circumstances of your history, in all exigencies of your mortal lot, take firm hold of the Cross.
W. M. Punshon, Sermons, p. 384.
I. Is that man's normal state-loss in order to gain? Certainly not. In God's own case it is not so. Has not God perfect and complete happiness? Was there any amount of loss sustained by Adam in order to gain? Was there any progress dependent upon loss? The idea is an absurdity. It was not so. Then how did it come to pass that loss ever came to be sustained in order to gain? I need scarcely say that all loss in the universe is involved in sin, it is sin that has brought loss, and nothing else, and we all feel it and realise it. We have lost paradise, we have lost the image of God, we have lost our inheritance, we have lost everything, by sin. Then comes the question, Is it the law in regard to a sinful being that there is loss in order to gain? Does the suffering of loss bring gain? I say distinctly not, not as a necessary rule. There may be always loss and no gain. Yet, though loss does not bring gain with it, there never can be gain to a sinner but through loss. A man may suffer loss and have no gain, but no sinner can ever get gain but by suffering loss.
II. Look at the first principle in this matter; look at the Saviour and then at the saved. How was it with Jesus? Did not He suffer loss in order to gain? He must needs suffer, if He is to be a Saviour; He must needs sustain loss; He must lay aside the robe of His glory, He must take our nature upon Him, He must die in that nature, He must suffer the curse of that nature, or He cannot be a Saviour. But He did do it. Then the gain of salvation was the gain of Christ. And as regards ourselves, whatever stands between the soul and Christ must go, whether it is what the world calls good or bad; whether it is gross immorality or integrity, honesty, and uprightness; whether it is the love of pleasure or of wealth; whether it is the love of wife, husband, or child. The creature must give way to God; if the heart is to be filled with all the precious things of God's salvation in Christ, the creature must give way.
A. Molyneux, Christian World Pulpit, vol. iii., p. 120.
References: Php 3:7 , Php 3:8 .-J. Jackson, Sermons before the University of Oxford, p. 1; Php 3:7-9 .-Spurgeon, Sermons, vol. xxiii., No. 1357.
Php 3:8 I. "The knowledge of Christ Jesus our Lord"; that is, the knowledge of our wants and of the means by which those wants may be most fully satisfied; the knowledge of sin and of salvation. Men's eyes in general are equally closed against both, for as none but Christians have anything like a true notion of their own evil, so also none but Christians look forward with any lively hope to the glory that shall be revealed hereafter. When our Lord was foretelling the state of the world in after-times, He more than once declared to His disciples that His Gospel would only in a small degree overcome the wickedness of the world; He says that "as it was in the days of Noah, so shall it be also in the days of the Son of man," that as before the Flood men ate and drank, bought and sold, planted and builded, and thought nothing of God till His judgments burst upon them and destroyed them all, so it should be at the time when the Son of man should be revealed. Now how is it that so many of us are living exactly in the manner which Christ described?
II. Very often after baptism children are suffered to remain in complete ignorance of everything that concerns their salvation. The boy grows into manhood with a confirmed unchristian practice and scarcely any relics of Christian knowledge. And what is the issue? In the ordinary course of things, it is a sinful life and a hopeless death, unless God touches the heart with a sense of its danger, and in His power and mercy brings it to true and effectual conversion. Those who have grown up to youth or manhood without having yet fully embraced the offer of salvation through Christ are called upon to turn to Him and to believe on Him; and the threatenings addressed to the unconverted sinner are at present all in their full force addressed to them. Remember that he that doeth righteousness is righteous; that he that committeth sin-that is, who is in the habit of carelessly committing it-hath not seen Christ, neither knoweth Him, but is of the devil, who has been a sinner from the beginning.
T. Arnold, Sermons, vol. i., p. 28.
References: Php 3:8 .-J. H. Jellett, Church of England Pulpit, vol. ix., p. 25; Homilist, 4th series, vol. i., p. 68; Spurgeon, Morning by Morning, p. 288.
Php 3:8-9 Christ the Only Gain.
Consider:-
I. What it is to win Christ. (1) To win Christ is to count Him gain. What is gain to me is what puts me on a right footing with God. This I once thought that my personal qualifications of birth, profession, privilege, attainment, might do; now I see that for such purpose they are useless, and worse than useless. In the view of the end for which I once prized them, I now perceive that Christ is gain. (2) Christ is coveted and sought as gain. Are you so thoroughly in earnest in this matter as not merely to perceive that Christ is gain, but to be honestly anxious to possess this gain? (3) Christ is appropriated as gain. "He that seeketh findeth"; he who seeks Christ, willing just as he is to have Christ just as He is, finds Him, and in finding Christ appropriates Him, and in appropriating Christ feels Him to be gain. It is for this, and nothing short of this, that you are asked to count all things but loss that you may win Christ. (4) You win Christ so as to enjoy Him as gain; you win Him, not as the miser hoards his wealth, to keep it, not as the spendthrift gets his property, to waste it. He is yours for profitable use: for peace, contentment, honour, happiness, and whatever else is comprehended in your standing right with God.
II. To be found in Christ is the fitting sequel of winning Christ; it is the double fruit, the twofold good, of winning Christ. (1) For defence I am to be found in Christ, that I may meet every adversary, that I may silence every answer. I have always to present on every side an impregnable front; I have a righteousness, not my own, but wholly Divine, to plead in every emergency; against every adversary who would assail or question my standing, I have the Apostle's challenge, "Who shall separate us from the love of Christ?" (2) But I am to win Christ, so as to be found in Him, not merely to meet and answer every assault of the accusing adversary, but to meet also and obey the high calling of God in Christ. If I am found in Christ, it is that I may die with Him unto sin, and live with Him unto righteousness and unto God; it is that I may grow in grace and in the knowledge of our Lord Jesus Christ; it is that in Him I may go on to perfection.
R. S. Candlish, Sermons, p. 203.
I. St. Paul has consented to the loss of all things; nay, he has transferred to the side of loss in his accounts all that once stood on the side of gain; and if the matter stopped there, we might have pronounced him a bankrupt as much in hope as in possession. But he now says that he is purposed to replace all his cancelled gains by one single item, just one word, just one name, a monosyllable, the name, as some would tell us, of a dead man, the name of One whom rulers and philosophers have agreed in despising and rejecting: "That I may gain Christ." When St. Paul hoped to be able to write the word Christ on the side of his receipts, he hoped to enter there the brief summary of inexhaustible treasures, enough to counterbalance the loss of all things and to replace it by an inestimable and incalculable gain.
II. St. Paul's second aim is directed to the great day of judgment: "That I may win Christ and be found in Him." St. Paul had submitted to the loss of all things now, in the hope that he might be safe then. While others shall be found in that day standing, as it were, exposed and defenceless while God's judgments are abroad upon the earth, even like those Egyptians of old who believed not the prediction of the plague of hail and dared its perils in the open field, St. Paul and those who, like him and with him, have believed, will then not be exposed, not be unsheltered; they will be found in Christ. Could any words express more forcibly the safety of the Christian? He will be found enclosed, incorporated, and thus hidden, in Christ Himself, in the Lord, in the Judge of man.
C. J. Vaughan, Lectures on Philippians, p. 199.
References: Php 3:8 , Php 3:9 .-L. Campbell, Some Aspects of the Christian Ideal, p. 203; Clergyman's Magazine, vol. iii., p. 83.
Php 3:8-11 The Cross Borne for us and in us.
I. The whole of the Gospel is the doctrine of the Cross, but that twofold: the cross borne for us and the virtue and power of the Cross by the sacraments communicated to us and henceforth to be borne by us. By baptism we are made members of Him who for us was crucified; and our life from baptism to our death should be a practice of the Cross, a learning to be crucified, a crucifixion of our passions, appetites, desires, wills, until one by one they be all nailed, and we have no will but the will of our Father who is in heaven; and in the prospect of each lesser cross, such as are allotted to us, not merely when laid upon us, and we cannot escape them, we, too, should take up our Master's words, "Not My will, but Thine."
II. The ancient Christians followed this example: they shared each other's sufferings; they suffered one for another, the rich the poverty of the poor; they saw Christ in the poor, the prisoners, the captives, the sick, as He bade them and as He had told them, and underwent sufferings for them; they laid down their lives for the brethren. So then they well understood the two parts of the doctrine of the Cross, the cross which was borne for us by Christ and the cross which was to be borne by us, in Christ's strength and for Christ's sake, and this not for a brighter crown merely, but that they might finally be saved.
III. Every shade of self-denial, from the pettiest denial of our appetites to the martyr's mangled and scored human form, is all included in bearing the cross, the least because He has commanded it, and He, for His own love's sake, accepts it. All crosses are preparations for heaven; for though we know not its unspeakable joys or wherein they consist, this we know: that we must learn to do His will on earth as it is done in heaven, to be like the blessed spirits who do His pleasure, swift and instant as the lightning, to count nothing labour, toil, or cross, which is to do His will. This portion of the cross has a blessed privilege, in that it is taken willingly in obedience, not simply borne willingly, as the chastisement of disobedience; it is taken in order, in what little way regenerate man is capable of, to be like his Maker; it is taken out of love to Him and to do His commandments.
Plain Sermons by Contributors to "Tracts for the Times" vol. iii., p. 1.
References: Php 3:9 .-Homilist, 2nd series, vol. iv., p. 277; H. W. Beecher, Christian World Pulpit, vol. ill., p. 90; J. C. Finlayson, Ibid., vol. xi., p. 342; T. Jones, Ibid., vol. xii., p. 118; T. T. Lynch, Three Months' Ministry, p. 97.
Php 3:10 I. The great object of the Christian, the great end and aim of the Christian life, is to know Jesus Christ. There is a great difference between "knowing" a person and "knowing about" a person. Many can give an outline of His history, can repeat some of His sayings, and describe His miracles, but not every one knows Him with a personal knowledge and acquaintance, knows what it is to have spiritual communication with Him, knows what it is to understand Him and to sympathise with Him, even as a man understands and sympathises with a personal and human friend. And it was this knowledge that the Apostle asked for, and it is this that every Christian heart desires: to know the personal Jesus Christ with some degree of intimacy, and to advance and grow in that knowledge day by day under the promised teaching and direction of God the Holy Ghost.
II. This personal acquaintance with Jesus Christ becomes an impossibility so long as our dependence for salvation is upon external observance. St. Paul found it to be so. Whilst he was trusting to ceremonies and to what he considered to be good works for salvation, there was a barrier erected between his soul and God; he had no fellowship with God: and it was not until the barrier was thrown down, it was not until the last obstacle of self-trust and self-dependence was removed, that he came to know "the only true God and Jesus Christ, whom He had sent." There is a broad difference between religiousness and religion. There are people who think that all is right with their souls because they are interested in Christian worship, because they feel profoundly moved by an eloquent sermon. This is "religiousness"; this St. Paul had before his conversion. Religion, as Paul found it afterwards, is something very different from this: it is the surrender of the will to God's will in Christ; it is the suffering Christ so to enter into the soul that every act, every thought and feeling, shall be pervaded by His presence; it is the living for Christ and by Christ.
G. Calthrop, Penny Pulpit, New Series, No. 1010.
Php 3:10 I think many must have felt a kind of disappointment in the language of the collect for Easter Day. It begins grandly, as we suppose an Easter prayer should begin: "Almighty God, who through Thine only-begotten Son hast overcome death and opened unto us the gate of everlasting life." But what is there answering to this invocation in the words which form the substance of the petition? They simply ask the almighty God that "as by His special grace preventing us He does put into our minds good desires, so by His continual grace we may bring the same to good effect." Is not this a sudden and painful fall? In moments of strong, highly braced feeling, when we have regarded Easter as offering at once the greatest gift to the universe and the deepest consolation for individual sorrow, have we not been indignant that we are required to utter words which appear to forget both?
I. We dwell upon the fact of Christ's resurrection; upon the evidences which establish it; upon the inferences which may be drawn from it. St. Paul also dwelt upon the fact; it was the very ground of his Gospel to mankind; but fact, evidences, inferences, were all inseparably bound up with the idea which is expressed in the words of the text: "The power of His resurrection." The power or energy which quickened the soul and the body of Jesus Christ, which made it impossible that He should be holden of death, is declared to be the selfsame power which works in us who believe, which opens the eyes of our understanding, which reveals to us the hope of our calling. Those who receive the New Testament as a Divine authority cannot shrink from these words; cannot explain them away.
II. Assuredly those who wrote the prayers of which our liturgy is composed did accept it. They connected Easter Eve and Easter Day with Christian baptism; they believed that we are baptised into the death of Christ, that we are buried with Him in baptism, and that we rise to a new life by faith and the operation of God, who raised Him from death; in other words, they looked upon the resurrection-day as the new birthday of the world. And is it then a low and grovelling prayer, unworthy of the Easter season, degrading our thoughts of the victory that has been won for us and for mankind, that He who, by His special grace preventing us, has put into our minds good desires, by His continual help will bring the same to good effect? Could you have a more wonderful, a more practical, test than that which this prayer offers you, and enables you to apply, of the triumph over death, of the opening of the new gate into life? Could any ecstatic language about the state of departed spirits, about the things which eye has not seen nor ear heard, enable us equally to realise our communion with the one, actually to participate in the other? To be governed by Christ in all the movements of his being, in all his purposes, in all the issues of these movements and purposes-is not this the freedom of the most glorified spirit? To be able to do what one longs to do, our longings being first in accordance with the Divinest mind, prompted by the Divinest inspiration-is not this a good thing beyond the grasp of eye or ear, answering to the desires of the heart, but surpassing them all? And this petition, because His risen life is ours, we are to believe that He will begin to answer at once, will answer completely hereafter.
F. D. Maurice, Sermons, vol. vi., p. 1.
The Power of Christ's Resurrection.
I. The power of the Lord's resurrection is manifested as furnishing the strongest confirmation of the truth of the Gospel.
II. The power of Christ's resurrection is exhibited in the effectual comfort which it affords under sorrow and suffering.
III. The power of Christ's resurrection makes itself felt as an incentive to holiness.
IV. A fourth evidence of the power of Christ's resurrection is found in the comfort which it gives to us when kindred and friends are carried to the world of spirits.
V. Once more, the power of Christ's resurrection furnishes an effectual remedy against the fear of death.
J. N. Norton, Golden Truths, p. 226.
Php 3:10 I. That is to say, participate in them. Christ, then, did not suffer what He suffered that we might be discharged from suffering it, did not endure certain pains in our stead, that we might escape them; otherwise St. Paul could not have yearned as he did to be admitted to drink of His cup. He sacrificed Himself to put away sin, and it is only as sin is put away that suffering can diminish and cease. Our emancipation from it depends upon our emancipation from sin. Pain is symptomatic-symptomatic of the want of conformity to law. Nothing can extirpate it from the world but a reduction of the world's dislocations, which latter is the end and aim of Christ crucified, and not for the sake of our deliverance from the misery of the pain, but because such dislocations are themselves degradation and shame, and their cure grace, and beauty, and eternal life. Let us be thankful that so long as sin remains untaken away more or less of suffering remains. In our as yet unrightened realm, its pricks are serviceable, and cannot be spared.
II. But then, further, according to the Apostle's view and impression, Christ suffered what He suffered, not that we might be delivered from it, but, on the contrary, that we might be brought into it, that we might come to suffer with Him. His advent and presence did indeed stir up pains, new pains, that had not shaken the sphere of humanity before. The Apostle had no idea that there was virtue or praise in suffering; that to be scourged was a thing to be aimed at or gloried in. He never courted it, or threw himself in the way of it, that it might come upon him, but he rather took measures to escape it when he could; yet here he is yearning to know the fellowship of his Lord's sufferings. What, then, does he mean? He wanted to enter yet more deeply into that spirit of Christ, that spirit of holy love which in an evil world necessarily involves suffering, to have more of His unselfish devotion to the cause of God and man, to feel more with Him the leprosy and disharmony of sin, and to follow Him more closely in His righteous concern with regard to it and His earnest activity against it. It was not the mere anguish he craved, but the grand moral heart, the grand moral sympathies and affections, which the anguish expressed and implied, and which could not be had without it.
III. It will always be but the few who will be found entering abundantly into the fellowship of His sufferings, giving themselves grandly to the cause of God and man; yet, to know the Lord Jesus at all, we must to some extent feel with Him the pang and burden of His cross. There is no other way of knowing Him, and heaven will not stoop and bend for those who cannot climb, will not lower its price or reduce the terms of admission to let in those who have not wherewith to pay.
S. A. Tipple, Echoes of Spoken Words, p. 57.
The word "fellowship" might startle us in this connection. The sufferings are Christ's sufferings, and St. Paul speaks of sharing them-"the sufferings." They did not begin on Calvary; the death was but the consummation of the life; His sufferings were of the soul; the Passion was the Atonement; the suffering of sufferings was the sin-bearing, the taking upon Himself by a conscious act, possible because He was God, of the whole loathsome, putrefying mass of a world's sins, so that henceforth they should lose their condemning voice and also their constraining pang against all who, in deep penitence and unswerving faith, draw nigh to God Himself through the blood of Jesus.
I. At first sight we might regard the sufferings of Christ, and especially those last spoken of, as lying beyond the reach of human fellowship or human communion. There is a great comfort, no doubt, for Christian people in being able to regard the trials and discomforts of this life as a real and integral portion' of that suffering which Christ Himself undertook and endured below. If it were only of these things, St. Paul might speak of it as a high and holy object to know the fellowship of Christ's sufferings.
II. This was certainly not the whole of that fellowship of Christ's sufferings which was St. Paul's aim and object. The clause which follows the text suggests a further meaning: "Being made conformable unto His death." This introduces us into St. Paul's characteristic view of the spiritual life. It is the life of one who died when Christ died, rose when Christ rose, ascended when Christ ascended, and lives now a life, not seen and temporal, but hidden with Christ in God. In this way the fellowship of Christ's sufferings becomes a true sympathy with Christ in His abhorrence and repudiation of sin.
III. The fellowship of Christ's sufferings is not only sympathy with Christ's warfare in destroying our sins, but also a true participation with Christ in the anguish, though not in the virtue, of His sin-bearing for the world. St. Paul shared Christ's yearning over the sin-stained, self-ruined souls of fallen men. There is a vicarious sacrifice still in all who know the fellowship of the sufferings, not to purchase again the purchased possession, but yet to bring the one Ransom and the one Redeemer home to the erring, straying, lost ones, who know not their need or His sufficiency.
C. J. Vaughan, Penny Pulpit, New Series, No. 818.
Php 3:10 St. Paul, a better man than any of us, had found the hollowness of self-trust. He had willingly consented to part with all that he had once thought most valuable in a religious sense for the sake of knowing Christ and the power of His resurrection.
I. For the sake of knowing Christ. In that knowledge, he was aware, lay his eternal life. The words do not refer to a merely intellectual knowledge of Christ; such knowledge as this Paul might have acquired without parting with his all to gain it. (1) Though the intellectual knowledge of Christ is not the whole or chief part of man's great need, yet it must not be undervalued. We may have it and yet be nothing profited; but, on the other hand, without it the other cannot be. A man must know of Christ by the hearing of the ear, if he would ever know Him for himself by faith. (2) But the knowledge of which St. Paul speaks is a personal knowledge; his acquaintance with Christ (a) reconciled him to the painful vicissitudes of outward circumstances (Php 4:11-13 ); (b) brought him help under the emergencies of special danger (2Ti 4:16-18 ); (c) brought him support and comfort amid the special inward trials of his personal life.
II. And the power of His resurrection. The meaning is not so much the power shown in His resurrection, the manifestation of God's almighty strength in raising Christ from the dead, but rather the power with which resurrection invested Christ; the power upon which He entered as the result and consequence of His resurrection; that power which He still exercises throughout heaven and earth as the risen and exalted Saviour. The power of His resurrection might be expressed perhaps more intelligibly in the form, His resurrection power. Because He lives, His servants live; the risen life of Jesus is daily manifested in their body.
C. J. Vaughan, Lectures on Philippians, p. 213.
Php 3:10 I. There is a fellowship of Christ's sufferings in relation to pain. The pains of life, inward and outward, are as varied as the bodies and souls on which they fasten. Our sensibilities to pain are very various: one thing hurts one person, and another another; that which is agony to me my neighbour scarcely feels. This is true of the roughnesses of life, and it is true of the calumnies of life, and it is true of the disappointments of life; it is true of those trials which come to us through the affections, and it is true of those trials which come to us through the ambitions of our nature. Thus much we may say with certainty: that no man, and therefore no Christian, passes through life untouched by distress. The cause may vary, and the kind may vary, and the degree may vary, all but infinitely; still the fact is there, the thing is there; the experience must be gained, as alone it can be gained, through suffering; and oftentimes the even tenor of an untroubled life, in its brightest and serenest day, is but the torrent's smoothness ere it dash below. But in all this there is lacking as yet the essential feature of a fellowship in Christ's sufferings. For this faith is needed, and devotion is needed, and submission is needed, and the support of a heavenly arm, and the expectation of a heavenly home.
II. There is a fellowship of Christ's sufferings in relation to sin. As He resisted unto blood, striving against sin, so must we. It is a life-and-death battle for each one of us. We shall never have done with it for long together while life lasts. Sometimes by craft and sometimes by assault, sometimes by ambush, sometimes by feigned flight, sometimes with parade of arms and trumpets, as though secure of intimidation and of triumph, the old enemy attacks again, the old sin rises from its fall, and there is nothing before us yet once more save hard-earned victory or shameful defeat. In the midst of all, let this be our stay: "Greater is He that is with us, than he that is in the world."
C. J. Vaughan, Lectures on Philippians, p. 229.
References: Php 3:10 .-Spurgeon, Sermons, vol. x., No. 552; Ibid., Evening by Evening, p. 329; R. Lorimer, Bible Studies in Life and Truth, p. 377; Church of England Pulpit, vol. v., p. 226; Homilist, 1st series, vol. vii., p. 341; Ibid., 3rd series, vol. iii., p. 159; H. P. Liddon, Christian World Pulpit, vol. xxvii., p. 282; Clergyman's Magazine, vol. iv., p. 87; G. Brooks, Five Hundred Outlines, p. 384; Homiletic Quarterly, vol. iii., p. 240; T. M. Herbert, Sketches of Sermons, p. 32; Parker, Hidden Springs, p. 339; W. J. Knox-Little, The Mystery of Suffering, p. 29; S. Martin, Sermons, No. 15.
Php 3:10-11 The Fellowship with Christ's Sufferings.
I. It is manifest that there are senses in which we can have no community with our Lord in His sufferings, in which they were peculiar and His own. For they were meritorious sufferings, whereas we have not, and can never have, merit in God's sight; they were voluntary sufferings, whereas all our sufferings are deserved, being entailed upon us by sin. They were also distinct from ours in degree, as well as in kind. Jesus knew all things which should come upon Him; He saw the whole cup brimming over with woe, and every ingredient of every bitter drop to come was known to Him. This we are spared. That cup is dealt out to us in drops only; we never know whether we are not close approaching its end. In capacity also for suffering He surpassed us equally. It is a token of God's mercy, as well as of our infirmity, that we are ever benumbed by pain. Beyond a certain point, the anguished eye puts on darkness, the fevered frame subsides into lethargy. But so was it not with Him whom we love. In that long procession of human sorrow of which the world's history, disguise it as we will, is but the record, His mourning has ever been first, and chief, and unapproachable. Look and see whether there be any sorrow like unto His sorrow.
II. The first point of fellowship with Christ's sufferings is grief for sin, deep, earnest personal affliction for our own guilt and unworthiness. Enter into fellowship with Christ's sufferings, learn to know what sin is, and this very knowledge shall relieve you from the bondage of sin. Begin to grapple with the strong man armed that keepeth thine house within by the aid of that stronger one, who shall help thee at last to bind him and spoil his goods. It may, and it will, cost thee suffering; but is it not worth any present loss if we may live freely, and purely, and blessedly, and die without terror, and fulfil in a higher and perfect state all the best ends of our being in the sinless and everlasting service of Him from whom that being came?
H. Alford, Quebec Chapel Sermons, vol. Hi., p. 160.
Conformity to Christ's Death.
This shaping in the form of Christ's death is one of the Christian's earnest endeavours and most cherished objects in life. No advantage of birth, no distinction of rank, no triumph of intellect, no extending and pervading empire of the will, nothing, in short, that tempts ordinary men of the world, can attract him in comparison with this.
I. Christ's death was a death unto sin; and all conformity to His death must be conformity begun, continued, and completed by death unto sin. Suffering on account of sin is a very different thing from death unto sin. Fellowship with Christ's sufferings-this is the restless, endless conflict of the believer's course, ever raging, ever distracting, ever wearing and wearying him; conformity to Christ's death-this is the deep calm of indifference to sin, and to the solicitations of Satan, and to the allurements of the world, which is ever setting in together with and over against the conflict. This deadness to sin is the first and most essential element of conformity to the death of Christ.
II. Let us follow out this conformity to His death into some of its attendant circumstances. (1) Sin and the devil will not let us alone in its various stages. The nearer we approach in likeness to Him, the more will His enemies treat us as they treated Him. (2) Again, that death of His was a death to all mere human ambition. In conformity to His death we also must read the death-blow to all other ambition. (3) And, once more, all self-righteousness is sacrificed and nailed to His cross in those who are made in the likeness of His death. (4) Nor should we entirely dismiss such a theme without one look onwards. "If we be dead with Christ, we shall also live with Him." The Christian should never end with Calvary, nor with the mortification of the body, nor with deadness to sin, but ever carry his thoughts onward to that blessed consummation to which these are the entrance and necessary condition.
H. Alford, Quebec Chapel Sermons, vol. iii., p. 173.
A Sermon for Easter Day.
I. First of all, what is the event itself, the resurrection of Jesus, of which this day is the joyful commemoration? Of whom is the resurrection? Lazarus was raised from the dead by Christ; wherein did Christ's own resurrection differ from that of him whom He loved? In two most important particulars. Lazarus underwent no change from suffering, death-doomed flesh and blood to a body of the resurrection. As he entered the tomb, so he came forth from it. Then, which is closely dependent on this, Lazarus died again. His was in some sense a resurrection; but it was no part of the resurrection, of which the Lord is the example and firstfruits. For "Christ, being raised from the dead, dieth no more"; He brought up His body out of the grave changed and glorious, with no more infirmity, no more blight of sin upon it.
II. Need we ask how the resurrection of Christ can extend beyond Himself? If these faithful and careful ones bore into the tomb the dead form of the Son of man, of our collected and concentrated humanity; if there we lay with and in Him, watched by ministering angels during that solemn and mysterious pause in the Life of our life, who can tell what happened when that same form was lit up again with the returned spirit, when the Godhead again entered into its fleshly tabernacle, or rather, having taken down its frail and temporary tent, entered into its new-built and eternal temple, when those lacerated feet began their glorious and onward march of triumph, and those pierced hands unfurled God's banner of everlasting victory? He rose not alone; we, our humanity, in its whole reach and extent, rose with Him. Thus mankind, and the myriads on myriads of whom you and I are units, burst but from that tomb in and with Him, and stood complete in His resurrection. For as in Adam all die, even so in Christ shall all be made alive. But this power of His resurrection does not begin to be exerted in the next life; does not then first act when the mute clay bursts out into songs of praise. It is acting all through the Christian's course below, and its action is shown here by the springing up and waxing onward of that new life in His spirit which, expanded and glorified, shall continue its action through eternity.
H. Alford, Quebec Chapel Sermons, vol. iii., p. 187.
References: Php 3:11 .-G. Brooks, Five Hundred Outlines, p. 114; E. L. Hull, Sermons, 1st series, p. 28.
Php 3:12 Our Christian Aim.
I. Progress is not identical with growth. In speaking of progress, we take account of human endeavour, and not only of Divine law. It is not only that the minute germ appropriates by some mysterious power the elements which it needs, and clothes itself with beauty. The idea of progress suggests thoughts of conscious effort, resolute will, and obstacles vanquished; of the striving after an ideal; of the presence of an animating desire. Progress is not only a movement guided successfully towards a worthy end; it is movement inspired by a worthy motive. Progress must be guided by reflection. According to a memorable Greek saying, "the God of revelation neither hides the truth nor tells it plainly, but shows it by a sign." God does not dispense with the fullest exercise of our faculties; it is by these, and these only, that we can know Him and serve Him.
II. The Christian aim is, briefly, attainment of the likeness of God, for which man was made. There can be no repose or stationariness in the Christian course while life lasts. We cannot continue the feelings, or habits, or methods of one period into another, because, while our aim remains unchanged, we shall approach it in new ways from each new position. Fresh difficulties and opportunities will be disclosed as we go onwards; we shall gain by the discipline of effort a keener vision and a prompter judgment. The voice of Greek philosophy gave utterance to the last thought of the soul when it proclaimed that the end of man was to be made like to God as far as possible. The end, then, towards which the soul strove, has been brought by Christ within our reach. No life which is directed to self-seeking is easy, and no labour which is spent on transitory objects can bring peace. For us, being of the world, the effort of self-denying service is the one aim to that rest for which we were made, rest on the bosom of God.
Bishop Westcott, Christian World Pulpit, vol. xxxiv., p. 104.
References: Php 3:12 .-T. T. Lynch, Sermons for My Curates, p. 281; Homilist, vol. i., p. 45; Preacher's Monthly, vol. ii., p. 96. Php 3:12-15 .-H. W. Beecher, Christian World Pulpit, vol. ii., p. 317; Ibid., vol. xi., p. 394.
Php 3:13 I. The past has its uses. Not for nothing did God bestow upon us memory; not for nothing do His servants recollect themselves, look back, call to mind, remember. (1) We want the past for purposes of humiliation. We might almost content ourselves, if we desired to humble the pride of any one, with saying to him, Let memory work; think of that shameful fall which you had yesterday or the day before: that broken resolution, that outbreak of temper, that irreverent worship, that omitted duty, and that secret sin thought of, not done. I can scarcely see how he can be proud whose memory is not dormant. We must not entirely forget the things that are behind, so far as our past sins are concerned, if we would be humble as we ought to be. (2) Again, we want the past for purposes of admonition and warning. It is thence that we draw experience. A man cannot live out half his days without becoming wise as to his failings and infirmities. If we were in such a sense new men every morning as that the past were a blank and the future a conjecture, we should be far worse equipped than we are for the work and the conflict of the present.
II. But there are two senses in which we ought all to forget the things that are behind. (1) It is possible that upon some the memory of the past may have an elating influence. There are those who trust too much to a past conversion and look too little to a present consistency. Hear St. Paul utterly disclaiming any such trust; telling how he forgets the things behind, and reaches forth only to the things before; nay, declaring his conviction that he might even preach to others, and yet himself be a castaway. (2) But far commoner is the opposite risk; far more in number are they whom the thought of the past deeply depresses. May it not be said to such persons, Forget the things behind? When the question is of courage or cowardice, of resistance or of flight, then forget the things behind: let past falls be forgotten; let past proofs of weakness be disregarded and dismissed; put your trust in God, and in His name and strength go forward.
C. J. Vaughan, Lectures on Philippians, p. 247.
References: Php 3:13 .-H. J. Wilmot-Buxton, Waterside Mission Sermons, p. 4; H. W. Beecher, Christian World Pulpit, vol. xx., p. 141; Homiletic Quarterly, vol. iii., p. 237; F. W. Farrar, In the Days of thy Youth, pp. 51, 275; T. M. Herbert, Sketches of Sermons, p. 290; J. H. Jellett, The Elder Son, pp. 278, 291.
Php 3:13-14 Living in the Future.
I. First, we may take this as the advice commended to us in the example here taught us: Live in the future. Our highest condition in this world is not the attainment of perfection, but the recognition of heights above us which are as yet unreached. From generation to generation, for the individual and the species, the condition of our progress is a distance beckoning us, and a feeling that we have not already attained, neither are already perfect.
II. Let the bright, certain, infinite future dwarf for us the narrow and stained past: "forgetting the things that are behind." (1) Forget past failures; they are apt to weaken you. (2) Be sure to forget past attainments; they are apt to become food for complacency, for every vain confidence. (3) Forget your past circumstances, whether they be sorrows or joys; the one are not without remedy, the other not perfect. "Forget the things that are behind."
III. Let hopes for the future and lessons from the past alike lead to strenuous work in the present. "This one thing I do." Be the past what it may, be the future what it may, I know that I cannot reach the one nor forget the other, except by setting myself with all my might and main to present duties, and by reducing all duties to various forms of one great life-purpose. Concentration of all our strength on a single aim, and that aim pursued through all our days, with their varying occupations-what a grand ideal of life that is! We shall work hard and heartily at various tasks, and yet the good part shall not be taken away from us by outward activity, any more than our possession of it will sequester us from vigorous service of God and man.
A. Maclaren, Sermons in Manchester, 3rd series, p. 39
The text shows-
I. The greatness of Christian hope. Two things are suggested by the context as having been actually attained by Paul: a satisfying religious faith and a sufficient religious purpose. (1) He had attained a satisfying religious faith. This is the portion of all believers in the Gospel. In some it appears almost independently of experience; the reason of it is vouchsafed them in their conversion; they will speak, with no consciousness of exaggeration, of being brought out of darkness into marvellous light: in their joyousness they are new creatures. In others it grows and strengthens along the whole course of Christian fidelity; they have a peace which passeth all understanding. But out of this satisfaction there arises a special danger. Satisfaction with an ideal often so contents us that we make no effort to realise it. We have not attained when we have begun to trust. Faith is the means of Christian living, not the end, not the sum, of Christian life. (2) Paul had also attained a sufficient religious purpose. It was characteristic of him, as of all noble natures, that he valued his faith according to the energy with which it filled him, and that he estimated spiritual energy by the sacrifices it enabled him to make. The power of the Gospel is seen in that it not only inspires a Christlike passion of love and righteousness, but also transforms the passion into purpose. This is the true test of spiritual vigour: the energy of purpose with which we are inspired.
II. The method of Christian endeavour. "Forgetting those things that are behind."-this is one of the conditions of manful Christian endeavour. The habit of brooding over the sins of the past must be laid aside, and also the habit of dwelling on our spiritual attainments. Our only contentment is in aspiration, for our true life and its issues are before us. The bliss of the imperfect is in their efforts after perfection. From the knowledge that we have not attained comes the hope of attain ing; nay, rather, it is the hope of larger blessedness which makes alt we have yet reached appear incomplete. We have not yet fathomed the Divine purpose, nor known the fulness of the grace of Christ.
A. Mackennal, The Life of Christian Consecration, p. 164.
Reference: Php 3:13 , Php 3:14 .-Spurgeon, Sermons, vol. xix., No. 1114; G. E. L. Cotton, Sermons and Addresses in Mar thorough College, p. 341; C. H. Grundy, Church of England Pulpit, vol. iv., p. 87; H. W. Beecher, Christian World Pulpit, vol; xvi., p. 210; Ibid., vol. xvii., p. 92; H. P. Liddon, Ibid., vol. xxvii., p. 257; Preacher's Monthly, vol. ix., p. 20; J. J. S. Perowne, Sermons, p. 104; W. M. Punshon, Sermons, p. 26; F. Temple, Rugby Sermons, 1st series, p. 224; F. Case, Short Practical Sermons, p. 43. Php 3:13-15 .-W. Hay Aitken, Mission Sermons, vol. iii., p. 236. Php 3:14 .-Church of England Pulpit, vol. vii., p. 46; Christian World Pulpit, vol. v., p. 263; H. S. Hird, Ibid., vol. xv., p. 278.
Php 3:15-16 Toleration.
I. In proportion as we really love the Lord Jesus Christ, we shall love those who love Him, be it in never so clumsy or mistaken a fashion, and love those too whom He loved enough to die for them, and whom He lives now to teach and strengthen. We can surely do good together. Together, let our denomination be what it may, we can feed the hungry, clothe the naked, reform the prisoner, humanise the degraded, save yearly the lives of thousands by labouring for the public health, and educate the minds and morals of the masses, though our religious differences force us to part when we begin to talk to them about the world to come.
II. True, there are errors against which we are bound to protest to the uttermost, but how few! The one real enemy we have all to fight is sin, evil-doing. If any man or doctrine makes men worse, makes men do worse deeds, protest then, if you will, and spare not, and shrink not; for sin must be of the devil, whatever else is not. And therefore we are bound to protest against any doctrine which parts man from God, and under whatsoever pretence of reverence or purity, draws again the veil between him and his heavenly Father, and denies him free access to the throne of grace, that he may speak with God face to face and yet live. For this right of access we must protest; for this we must die, if needs be; for if we lose this, we lose all that our reforming forefathers won for us at the stake. Ay, we lose our own souls, for we lose righteousness and strength and the power to do the will of God.
III. Just in proportion as we delight in and live by the great doctrines of Christianity, all controversies will become less and less important in our eyes. The more we value the living body of Christianity, the less we shall think of its temporary garments; the more we feel the power of God's Spirit, the less scrupulous shall we be about the peculiar form in which He may manifest Himself. Personal trust in Jesus Christ, personal love to Jesus Christ, will keep our minds clear, and sober, and charitable.
C. Kingsley, Sermons for the Times, p. 278.
Reference: Php 3:16 .-F. Ferguson, Christian World Pulpit, vol. xii., p. 193.
Php 3:18 The Cross the Measure of Sin.
How is it that every sin, even the very least, makes men enemies of the Cross of Christ?
I. First, because it was sin that, so to speak, created the Cross: sin made a Redeemer necessary. It opened some deep breach in the order of life and in the unity of God's kingdom which could be no way healed but by the Atonement. If there had been no sin in the world until now, the sin we have committed, each one of us, this day, would have demanded the sacrifice and reconciliation. Such is the intensity of one offence, such its infinity of guilt.
II. And, again, not only does sin both create and multiply this necessity, but, so to speak, it continues to frustrate the work of the Cross and Passion of the Son of God. It demands His death, and it defeats its virtues; it invokes it from the mercies of God, and it wars against it by direct hostility; it first makes it necessary, and then would make it fruitless.
III. And, once more, sin makes men enemies of the Cross, because it is in virtue and spirit a renewal of the Crucifixion; it acts the Crucifixion over again. And therefore our Lord, though He was already in the bliss and glory of the Father, cried saying, "Saul, Saul, why persecutest thou Me?" It is no mere figure of speech, but a very deep and appalling reality, that sin makes every soul that willingly offends an enemy of the Cross of Christ by converting it into a direct spiritual antagonist of the will and intent of our merciful Lord in the mystery of His Passion. Hence we may see (1) the exceeding sinfulness of every act of wilful sin; (2) the sinfulness of every habitual state or temper of mind contrary to the spirit of our Saviour.
H. E. Manning, Sermons, vol. iii., p. 201.
Reference: Php 3:18 .-R. D. B. Rawnsley, Village Sermons, 1st series, p. 290; Clergyman's Magazine, vol. ii., p. 93; H. Melvill, Penny Pulpit, No. 3245. Php 3:18 , Php 3:19 .-Spurgeon, Sermons, vol. ii., No. 102; Clergyman's Magazine, vol. vii., p. 219; Plain Sermons by Contributors to "Tracts for the Times," vol. vi., p. 253. Php 3:19 .-Wilkinson, Church of England Pulpit, vol. v., p. 9; Preacher's Monthly, vol. ii., p. 250.
Php 3:19-20 I. Others, says St. Paul, have their mind set upon things below; appetite is their god; they make the Gospel itself a means of worldly gain; what they pride themselves upon is just what a Christian should be ashamed of; and the end of these things is death. When the world perishes, its children and its subjects must perish too. But we are not of the world. Already, even in this life, our citizenship is in heaven; and thither is our eye ever turned, in expectation of His coming who is even now our King, and shall one day be our Deliverer and our Saviour too.
II. If anything for a moment shows us to ourselves as we are, stripping off the disguise by which we commonly impose not upon others only, but also upon ourselves, does anything strike us so painfully as this one conviction?-that we are predominantly earthly-minded; that, whatever else we may be or may not be, we have things on the earth for our thought and for our feeling. There is a quietude and a self-complacency in worldly success which puts us, as it were, in good humour with both worlds: with God above and man below. But take one world away, and what has become of the other? It is a mistake to suppose that affliction, in any form, drives men to God. It may in time, with pain and prayer and many struggles, make the heavenly-minded man more heavenly-minded; but it might almost be said to have an opposite effect upon the godless and the earthly-minded, at once showing him his state and fixing that state upon him. Depend upon it, he, and he only, who has a country above will ever sit loose to interests below; and if he would ever escape the terrible condemnation of having minded earthly things, it must be because God, in His infinite mercy, has given us the comfort and joy of being able to say from the heart, My home is not here; my citizenship is in heaven.
C. J. Vaughan, Lectures on Philippians, p. 263.
Php 3:20 Heaven the Christian's Home.
I. "Our conversation is in heaven." Many are the meanings of this word, and every way the Apostle says we are in heaven. For the word, in the language in which God wrote it, means the city or state to which we belong, or citizenship, or the rules and order of a state by which it is governed, or the way of life of the citizens; and in all these ways he places us in heaven. Our home is in heaven. Yet so it might be, so in one sense it is, though we were away from home. For, as the Apostle says, "while we are present in the body, we are absent from the Lord." Yet it is not altogether an absent home of which the Apostle speaks. He speaks not of our home as something separate from us, not as something in space in which we might be and are not, but as something belonging to us, and to which we belong, to which of right and in fact we belong. For the temple of God, the Church, is not made with hands, not a material building. One Church we know it is of all who are, or have been, or shall be in Christ Jesus, all, wherever they are, in heaven or in earth, all, men and angels, knit in one in Him. In soul and spirit we are in heaven already. There our life centres; there we live: to it we belong.
II. But how then if on earth, as we know we are, as the corruptible body presseth down the spirit, is our citizenship, our dwelling-place, yea we ourselves, in heaven? Because our Lord is there. This is the great blessedness of our citizenship, as of every other gift of grace or glory: that we have it not of ourselves, but of and in Christ.
E. B. Pusey, Sermons from Advent to Whitsuntide, vol. i., p. 328.
Our Heavenly Citizenship.
I. There are only three ways on record by which any man ever became a citizen of any state; but not by one only, but by all the three, are we citizens of the heavenly Jerusalem. (1) For, first, we were made citizens by purchase. He who was the King of that beautiful city did actually give up for a season His kingdom, and He was content to become a stranger here, and to forfeit all His dignities, and to be human enough to die and to be buried, that He might by that absence and death buy an admission for you and me to that heavenly city. (2) And, in addition to this purchase by the blood of Christ, it was free for us to take as a gift. (3) And because birth is better than purchase or gift, therefore by the same grace we are born again, that we should change the place of our nativity and have our settlement no longer in a slavish world, but be born free; and this admission by birth is that which lies in the text: "Except a man be born again, he cannot see the kingdom of God."
II. Look, next, at the privileges of citizenship. (1) It is the first privilege of every citizen that he is represented. Accordingly it is the plan of God's great government that every one who belongs to His Church is represented. Christ is gone into heaven for this purpose, and there at God's right hand He stands. (2). And the right of a citizen is that he is under the laws of his own state, and no other; he may appeal up to this. The Christian is continually appealing to a grander award than that of this world. (3) The citizen can go in and out. Is he not free of his own state? But it is a holy liberty. There is the same God to all there in the city; He is very near. (4) It is the right or privilege of all citizens to go to the presence of the King. Whatever be their petitions, the access is open. We carry in our hands a white stone, with a new name written; we command entrance by that stone, the proof of our union with Christ. We are His people, and His whole empire is pledged to us; and we may be in that royal presence night and day, and enjoy such elevation and such converse and partake of such favours as it passeth the natural eye to see: "but God has revealed them to us by His Spirit."
J. Vaughan, Fifty Sermons, 4th series, p. 233.
References: Php 3:20 .-Spurgeon, Sermons, vol. viii., No. 476; H. J. Wilmot-Buxton, Waterside Mission Sermons, p. 27; Ibid., The Life of Duty, vol. ii., p. 197.; Church of England Pulpit, vol. xix., p. 25; vol. xxii., p. 109; Homilist, 3rd series, vol. iv., p. 218; Clergyman's Magazine, vol. v., p. 31; Preacher's Monthly, vol. vi., p. 215.
Php 3:20-21 The Reunion of the Saints.
I. "The body of our humiliation." What a word is that! It was not always thus. When God, in the solemn conclave of the Eternal Trinity, said, "Let us make man in our image, after our likeness," He could not have been speaking only of man's soul. The record of the Creation which follows is almost entirely corporeal. He must have been speaking of the entire man. In the likeness of Christ's body, God formed the body of Adam, not in the likeness of Christ's body as He wore it down upon this earth, but the likeness of that body as it is now, as He ascended into the heavens, the body glorified, so that in all probability the body of our first parents in paradise was the very same body as we shall receive after the resurrection, both being in the likeness of Christ and both glorious. And this is, therefore, one of the points in the fulness of the restitution of all things, and shows how we regain in Christ all, even to the exact bodily form-all that we lost in the Fall.
II. The resurrection body will be a body which we shall glory in, just as in this body we now are humiliated. So the one becomes in some sense a measure of the other; and such as is the degradation of the body now, so will be the exaltation of the body then. For it will be the memorial through all eternity, not of a fall, but of the grace which has raised us to an elevation higher than that from which we fell. Christ will be both admired and reflected in it before the universe. Continually, without cessation, it will be capable of worship and service; and, like Him it mirrors, it will express transparently the whole of the intellect and the love breathed in it, and, like Him, it will never change. A beauty which we see each in the other will never fade away from before our eyes; the satisfaction which we never found in a creature we shall find absolutely and for ever in that new creation: and from the moment of our waking up in that blessed morning, on and on, for ever and ever, the gushing sense of light, and life, and power, and service, and purity, and humility, and love will flow, ever full and ever fresh, out of the freeness of the fountain of the indwelling of God.
J. Vaughan, Fifty Sermons, 4th series, p. 225.
The Heavenly Citizenship.
St. Paul had just been speaking of some members of the Church whose god was their belly, who minded earthly things. It is a plausible opinion that in the text he intended to contrast with their state of mind his own and that of the persons who strove to imitate him as he imitated Christ. Our translators probably adopted that notion, or they would scarcely have rendered πολίτευμα by conversation. That word had undoubtedly a more extensive signification in the seventeenth century than it has in ours: it included the whole course and habit of life, and had no special reference to intercourse through the tongue. But it can never have denoted what a word derived from "city" and "citizen" does most naturally denote: a condition and privilege which belonged to certain men, whether they made use of it or forgot it.
I. That natural sense, I apprehend, St. Paul gives to the expression here. He does not contrast his heavenly temper with the earthly temper of those concerning whom he speaks with so much sorrow; but he blames them for that temper because he and they had both alike a Divine πολίτευμα, because a state had been claimed for them and was implied in their acts with which such a temper was wholly at variance. The opposition is not between them and him; it is between them and themselves. It is not, again (as we sometimes state it), between them and their professions, as if they boasted of a high citizenship when, in fact, they were only aliens. They had too low, not too high, an appreciation of their status and of their rights; they would be raised above their grovelling tendencies, yea and above the conceit which no doubt accompanied these tendencies, if they could once really understand what they were: what honours and estates were legally theirs, only waiting to be claimed; under what title these honours and estates were to be held.
II. To say, "Our conversation is in the heavens," would be a bold thing for most of us; but when we say, "Our citizenship is in the heavens," then need we no faltering of the tongue, no timidity in the spirit within. That is declaring God to be true, and us to be liars; that is affirming He has not made our lives to be insincere in solitude or in society, our friendships to be poor in quality and to be shorter than the existence which they glorify. All that is fragile and transitory belongs to us; we have failed to recognise the stamp of His eternity which He has assuredly put upon us and upon all our human attachments. We sever by our sin and unbelief links which He has fastened; our noise has disturbed the great deep of memory which His Spirit broods over; but His blessed order stands firm, however little we abide in it. The affinities in the world of human beings, like the affinities in the natural world, have all been constituted by Him, are all maintained by Him. The unity between the different parts of the frame of man is not so mysterious as the unity between the different members of the body politic. The latter is certainly indestructible, whatever may happen to the former, and this because our polity is in the heavens. We are made one in Christ.
F. D. Maurice, Sermons, vol. i., p. 235.
There are here two practical motives by which the Apostle urges the Philippians to walk so as they have true Christian teachers for an ensample: the energy and loyalty and the inspiration of hope.
I. The energy and loyalty. Loyalty is reverence for law, not mere submission to it, but the glad, free submission which comes from respect for the law and homage for the authority on which it rests. A man may be obedient to his country's laws from fear of punishment. Not out of any regard for right, but because of the constable and the gaol, he may keep within the bounds of law. The loyal man will not think much of a penalty to be escaped; he honours the principle of law; because it is just and good, he will submit himself to it. You see how loyalty to heaven affected Paul. It was pain to him that there were Christians who were unmindful of their heavenly character. To him the Christian name was something to be regarded with reverence and preserved spotless. The honour of the heavenly citizen is the strong motive by which he appeals to his loved disciples at Philippi. Loyalty to a higher order is an energy to resist degrading circumstances or strong temptation. It is so when the influence is historic only or ideal. St. Paul is putting the Christians on their honour. You are citizens of heaven, and your citizenship abides there. It is a
1. Rejoice in the Lord This is a conclusion from what goes before, for as Satan never ceased to distress them with daily rumors, he bids them divest themselves of anxiety and be of good courage. In this way he exhorts them to constancy, that they may not fall back from the doctrine which they have once received. The phrase henceforward denotes a continued course, that, in the midst of many hinderances, they may not cease to exercise holy joy. It is a rare excellence when Satan endeavors to exasperate us (164) by means of the bitterness of the cross, so as to make God’s name unpleasant (165), to take such satisfaction in the simple tasting of God’s grace, that all annoyances, sorrows, anxieties, and griefs are sweetened.
To write the same thing to you. Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely (166) exposes them, as far as was sufficient. For as they had simply made an attempt upon the Philippians, and had not made an inroad upon them, (167) it was not so necessary to enter into any regular disputation with the view of refuting errors, to which they had never lent an ear. Hence he simply admonishes them to be diligent and attentive in detecting impostors and guarding against them.
In the first place, however, he calls them dogs; the metaphor being grounded upon this — that, for the sake of filling their belly, they assailed true doctrine with their impure barking. Accordingly, it is as though he had said, — impure or profane persons; for I do not agree with those who think that they are so called on the ground of envying others, or biting them (168)
In the second place, he calls them evil workers, meaning, that, under the pretext of building up the Church, they did nothing but ruin and destroy everything; for many are busily occupied (169) who would do better to remain idle. As the public crier (170) on being asked by Gracchus in mockery, on the ground of his sitting idle, what he was doing? had his answer ready, “Nay, but what are you doing?” for he was the ringleader of a ruinous sedition. Hence Paul would have a distinction made among workers, that believers may be on their guard against those that are evil.
In the third term employed, there is an elegant ( προσωνομασία ) play upon words. They boasted that they were the circumcision: he turns aside this boasting by calling them the concision (171) , inasmuch as they tore asunder the unity of the Church. In this we have an instance tending to shew that the Holy Spirit in his organs (172) has not in every case avoided wit and humor, yet so as at the same time to keep at a distance from such pleasantry as were unworthy of his majesty. There are innumerable examples in the Prophets, and especially in Isaiah, so that there is no profane author that abounds more in agreeable plays upon words, and figurative forms of expression. We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.
When he says, that to write the same things is not grievous to him, he seems to intimate that he had already written on some other occasion to the Philippians. There would, however, be no inconsistency in understanding him as meaning, that he now by his writings reminds them of the same things as they had frequently heard him say, when he was with them. For there can be no doubt that he had often intimated to them in words, when he was with them, how much they ought to be on their guard against such pests: yet he does not grudge to repeat these things, because the Philippians would have incurred danger in the event of his silence. And, unquestionably, it is the part of a good pastor, not merely to supply the flock with pasture, and to rule the sheep by his guidance, but to drive away the wolves when threatening to make an attack upon the fold, and that not merely on one occasion, but so as to be constantly on the watch, and to be indefatigable. For as thieves and robbers (Joh 10:8) are constantly on the watch for the destruction of the Church, what excuse will the pastor have if, after courageously repelling them in several instances, he gives way on occasion of the ninth or tenth attack?
He says also, that a repetition of this nature is profitable to the Philippians, lest they should be—as is wont to happen occasionally—of an exceedingly fastidious humor, and despise it as a thing that was superfluous. For many are so difficult to please, that they cannot bear that the same thing should be said to them a second time, and, in the mean time, they do not consider that what is inculcated upon them daily is with difficulty retained in their memory ten years afterwards. But if it was profitable to the Philippians to listen to this exhortation of Paul—to be on their guard against wolves, what do Papists mean who will not allow that any judgment should be formed as to their doctrine? For to whom, I pray you, did Paul address himself when he said, Beware? Was it not to those whom they do not allow to possess any right to judge? And of the same persons Christ says, in like manner,
My sheep hear my voice, and they follow me; they flee from, a stranger, and they hear not his voice. (Joh 10:5.)
(164) “De nous troubler et effaroucher;” — “To trouble and frighten us.”
(165) “Fascheux et ennuyeux;” — “Disagreeable and irksome.”
(166) “Il les rembarre rudement et auec authorite;” — “He baffles them sternly and with authority."
(167) “Pource qu’ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et abbatus;” — “As they had merely employed their efforts, and had attempted to turn aside the Philippians, and had not prevailed over them and subdued them."
(168) “Pour autant qu’ils portoyent enuie auec autres, ou les mordoyent et detractoyent d’eux;” — “On the ground of their bearing envy to others, and biting and calumniating them."
(169) “Car il yen a plusieurs qui se tourmentent tant et plus, et se meslent de beaucoup de choses;” — “For there are many that torture themselves on this occasion and on that, and intermeddle with many things.
(170) “Comme anciennement a Rome ce crier public;” — “As anciently at Rome that public crier."
(171) “The Concision-- that is, those who rend and divide the Church. Compare Rom 16:17. They gloried in being the περιτομὴ (the circumcision,) which name and character St. Paul will not here allow them, but claims it for Christians in the next words, and calls them the κατατομὴ or concision, expressing his contempt of their pretences, and censure of their practices.” — Pierce. — Ed.
(172) “En ses organes et instrumens c’est a dire ses seruiteurs par lesquels il a parle;" — “In his organs and instruments, that is to say, his servants, by whom he has spoken.”
3. For we are the circumcision —that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh. (Rom 2:29.)
By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles.
“They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.” (Joh 4:23.)
But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure.
And we glory in Christ We must always keep in view the antithesis. “We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of contrast— We have no confidence in the flesh For under the term flesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name of flesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the terms glorying, and having confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected.
4. Though I might also He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, “My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.” And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph over Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature — that all confidence in the flesh is vain and preposterous.
If any one has confidence in the flesh, I more Not satisfied with putting himself on a level with any one of them, he even gives himself the preference to them. Hence he cannot on this account be suspected, as though he were envious of their excellence, and extolled Christ with the view of making his own deficiencies appear the less inconsiderable. He says, therefore, that, if it were coming to be matter of dispute, he would be superior to others. For they had nothing (as we shall see erelong) that he had not on his part equally with them, while in some things he greatly excelled them. He says, not using the term in its strict sense, that he has confidence in the flesh, on the ground that, while not placing confidence in them, he was furnished with those grounds of fleshly glorying, on account of which they were puffed up.
5. Circumcised on the eighth day It is literally— “The circumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law (173). Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become proselytes they were circumcised in youth, or when grown up to manhood, and sometimes even in old age. He says, accordingly, that he is of the race of Israel He names the tribe (174), — not, in my opinion, on the ground that the tribe of Benjamin had a superiorityof excellence above others, but for shewing more fully that he belonged to the race of Israel, as it was the custom that every one was numbered according to his particular tribe. With the same view he adds still farther, that he is an Hebrew of the Hebrews For this name was the most ancient, as being that by which Abraham himself is designated by Moses. (Gen 14:13.) (175) The sum, therefore, is this — that Paul was descended from the seed of Jacob from the most ancient date, so that he could reckon up grandfathers and great-grandfathers, and could even go still farther back.
According to the law, a Pharisee Having spoken of the nobility of his descent, he now proceeds to speak of special endowments of persons, as they are called. It is very generally known, that the sect of the Pharisees was celebrated above the others for the renown in which it was held for sanctity and for doctrine. He states, that he belonged to that sect. The common opinion is, that the Pharisees were so called from a term signifying separation (176) ; but I approve rather of what I learned at one time from Capito, a man of sacred memory (177), that it was because they boasted that they were endowed with the gift of interpreting Scripture, for פרש (parash,) among the Hebrews, conveys the idea of interpretation. (178) While others declared themselves to be literals (179) , they preferred to be regarded as Pharisees (180) , as being in possession of the interpretations of the ancients. And assuredly it is manifest that, under the pretext of antiquity, they corrupted the whole of Scripture by their inventions; but as they, at the same time, retained some sound interpretations, handed down by the ancients, they were held in the highest esteem.
But what is meant by the clause, according to the law? For unquestionably nothing is more opposed to the law of God than sects, for in it is communicated the truth of God, which is the bond of unity. Besides this, Josephus tells us in the 13. h book of his Antiquities, that all the sects took their rise during the high priesthood of Jonathan. Paul employs the term law, not in its strict sense, to denote the doctrine of religion, however much corrupted it was at that time, as Christianity is at this day in the Papacy. As, however, there were many that were in the rank of teachers, who were less skillful, and exercised (181) he makes mention also of his zeal. It was, indeed, a very heinous sin on the part of Paul to persecute the Church, but as he had to dispute with unprincipled persons, who, by mixing up Christ with Moses, pretended zeal for the law, he mentions, on the other hand, that he was so keen a zealot of the law, that on that ground he persecuted the Church
(173) “Circoncis deuement et selon l’ordonnance et les obseruations de la loy;” — “Circumcised duly and according to the appointment and the observances of the law.”
(174) “Il note la tribu et le chef de la lignee de laquelle il estoit descendu;” — “He names the tribe and the head of the line from which he was descended.”
(175) See Calvin on the Corinthians, vol. 2, p. 357, 358.
(176) “Que les Pharisiens ont este ainsi nommez, pource qu’ils estoyent separez d’auec les autres, comme estans saincts;” — “That the Pharisees were so called, because they were separated from others, as being holy.”
(177) See Calvin On the Corinthians, vol. 2, p. 82.
(178) The reader will find the etymology of the term Pharisees, discussed at considerable length in the Harmony, vol. 1, p. 281, n. 4. — Ed.
(179) The meaning is, that in interpreting Scripture, they did not go beyond the bare letter.— Ed.
(180) See Harmony, vol. 1, pp. 281, 282, and vol. 3, p. 74.
(181) “Exercez en l’Ecriture;” — “Exercised in Scripture.”
6. As to the righteousness which is in the law There can be no doubt he means by this the entire righteousness of the law, for it were too meagre a sense to understand it exclusively of the ceremonies. The meaning, therefore, is more general — that he cultivated an integrity of life, such as might be required on the part of a man that was devoted to the law. To this, again, it is objected, that the righteousness of the law is perfect in the sight of God. For the sum of it is — that men be fully devoted to God, and what beyond this can be desired for the attainment of perfection? I answer, that Paul speaks here of that righteousness which would satisfy the common opinion of mankind. For he separates the law from Christ. Now, what is the law without Christ but a dead letter? To make the matter plainer, I observe, that there are two righteousnesses of the law. The one is spiritual — perfect love to God, and our neighbors: it is contained in doctrine, and had never an existence in the life of any man. The other is literal — such as appears in the view of men, while, in the mean time, hypocrisy reigns in the heart, and there is in the sight of God nothing but iniquity. Thus, the law has two aspects; the one has an eye to God, the other to men. Paul, then, was in the judgment of men holy, and free from all censure — a rare commendation, certainly, and almost unrivalled; yet let us observe in what esteem he held it.
7. What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one’s own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ.
8. Nay more, I reckon. He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind.
For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity (183), that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.
For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ.
But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, (Heb 3:14,) for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one should hesitate to sell everything that he has (Mat 13:46.) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence in works, with which he had been puffed up.
As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.
And I count them but refuse. Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want (184) , than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word—straws. Grammarians, however, are of opinion, that σκύβαλον is employed as though it were κυσίβαλον — what is thrown to dogs. (185) And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is an abomination in, the sight of God. (Luk 16:15.) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination.
That I may gain Christ. By this expression he intimates that we cannot gain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated — in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to be loss and dung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ?
(183) “ Par son excellence et hautesso;” — “By its excellence and loftiness.”
(184) Pierce adduces the two following instances of the same form of expression as made use of among the Romans—Plautus says, (Trucul. Act 2:0, sc 7, ver. 5,) when speaking of one that was chargeable with prodigality — “Qui bona sua pro stercore habet, foras jubet ferri ,” (“ who counts his goods but dung, and orders them to be carried out of the house.”) Thus, also, Apuleius, (Florid, c. 14,) speaks of Crates, when he turned Cynic: “ Rem familiarem a.bjicit velut onus sterootis, magis labori quant usui;” — (“ He casts away his goods as a heap of dung, that was more troublesome than useful.”) — Ed.
(185) Such is the etymology given by Suidas, τὸ τοῖς κυσὶ βαλλόμενον — “what is thrown to dogs.” — Ed.
9. And may find them in him The verb is in the passive voice, and hence all others have rendered it, I may be found. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. If you read it in the passive voice, an antithesis must be understood — thatPaul was lost before he was found in Christ, as a rich merchant is like one lost, so long as he has his vessel laden with riches; but when they have been thrown overboard, he is found? (186) For here that saying (187) is admirably in point — “I had been lost, if I had not been lost.” But as the verb εὐρίσκομαι , while it has a passive termination, has an active signification, and means — to recover what you have voluntarily given up, (as Budaeus shews by various examples,) I have not hesitated to differ from the opinion of others. For, in this way, the meaning will be more complete, and the doctrine the more ample — that Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the word gain, for it means that it was no trivial or ordinary gain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him.
Not having mine own righteousness Here we have a remarkable passage, if any one is desirous to have a particular description of the righteousness of faith, and to understand its true nature. For Paul here makes a comparison between two kinds of righteousness. The one he speaks of as belonging to the man, while he calls it at the same time the righteousness of the law; the other, he tells us, is from God, is obtained through faith, and rests upon faith in Christ. These he represents as so directly opposed to each other, that they cannot stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. Hence we must carefully examine the several words made use of by Paul, for there is not one of them that is not very emphatic.
He says, that believers have no righteousness of their own. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. Hence he leaves no room whatever for the righteousness of works. Why he calls it the righteousness of the law, he shows in Rom 10:5; because this is the sentence of the law, He that doeth these things shall live in them. The law, therefore, pronounces the man to be righteous through works. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. For in the first place, it is a contemptible frivolity to affirm that Paul was righteous only through ceremonies; and secondly, he in this way draws a contrast between those two kinds of righteousness — the one being of man, the other, from God. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. He thus, in a general way, places man’s merit in opposition to Christ’s grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us.
(186) “Mais apres que les richesses sont lettees en la mer, il est trouue, pource qu’il commence a avoir esperance d’eschapper, d’autant que le vaisseau est allege;” — “But after his riches have been thrown into the sea, he is found, inasmuch as he begins to have hope of escaping, because the vessel has been lightened.”
(187) “Le prouerbe ancien;” — “The ancient proverb.”
10That I may know him He points out the efficacy and nature of faith — that it is the knowledge of Christ, and that, too, not bare or indistinct, but in such a manner that the power of his resurrection is felt. Resurrection he employs as meaning, the completion of redemption, so that it comprehends in it at the same time the idea of death. But as it is not enough to know Christ as crucified and raised up from the dead, unless you experience, also, the fruit of this, he speaks expressly of efficacy. (188) Christ therefore is rightly known, when we feel how powerful his death and resurrection are, and how efficacious they are in us. Now all things are there furnished to us — expiation and destruction of sin, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality.
And the fellowship of his sufferings Having spoken of that freely-conferred righteousness, which was procured for us through the resurrection of Christ, and is obtained by us through faith, he proceeds to treat of the exercises of the pious, and that in order that it might not seem as though he introduced an inactive faith, which produces no effects in the life. He also intimates, indirectly, that these are the exercises in which the Lord would have his people employ themselves; while the false Apostles pressed forward upon them the useless elements of ceremonies. Let every one, therefore, who has become through faith a partaker of all Christ’s benefits, acknowledge that a condition is presented to him — that his whole life be conformed to his death.
There is, however, a twofold participation and fellowship in the death of Christ. The one is inward — what the Scripture is wont to term the mortification of the flesh, or the crucifixion of the old man, of which Paul treats in Rom 6:0; the other is outward — what is termed the mortification of the outward man. It is the endurance of the Cross, of which he treats in Rom 8:0 of the same Epistle, and here also, if I do not mistake. For after introducing along with this the power of his resurrection, Christ crucified is set before us, that we may follow him through tribulations and distresses; and hence the resurrection of the dead is expressly made mention of, that we may know that we must die before we live. This is a continued subject of meditation to believers so long as they sojourn in this world.
This, however, is a choice consolation, that in all our miseries we are partakers of Christ’s Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness, as we read elsewhere,
If we die with him, we shall also live with him; if we suffer with him, we shall also reign with him. (2Ti 2:11,)
We must all therefore be prepared for this — that our whole life shall represent nothing else than the image of death, until it produce death itself, as the life of Christ is nothing else than a prelude of death. We enjoy, however, in the mean time, this consolation — that the end is everlasting blessedness. For the death of Christ is connected with the resurrection. Hence Paul says, that he is conformed to his death, that he may attain the glory of the resurrection. The phrase, if by any means, does not indicate doubt, but expresses difficulty, with a view to stimulate our earnest endeavor (189) for it is no light contest, inasmuch as we must struggle against so many and so serious hinderances.
(188) “De l’efficace ou puissance;” — “Of the efficacy or power.”
(189) “Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection;” — “That it may arouse and stimulate us to devote ourselves to it with so much greater zeal.”
12Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ — knows nothing else — desires nothing else — is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds — that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him?
It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Eph 2:6, we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we nevertheless have it not as yet in possession. At the same time, Paul here looks at something else — the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ’s sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul’s doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility.
As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same — that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ’s influence and guidance. I have chosen, however, the more distinct rendering, as it seemed to be optional.
13I reckon not myself to have as yet apprehended He does not here call in question the certainty of his salvation, as though he were still in suspense, but repeats what he had said before — that he still aimed at making farther progress, because he had not yet attained the end of his calling. He shews this immediately after, by saying that he was intent on this one thing, leaving off everything else. Now, he compares our life to a race-course, the limits of which God has marked out to us for running in. For as it would profit the runner nothing to have left the starting-point, unless he went forward to the goal, so we must also pursue the course of our calling until death, and must not cease until we have obtained what we seek. Farther, as the way is marked out to the runner, that he may not fatigue himself to no purpose by wandering in this direction or in that, so there is also a goal set before us, towards which we ought to direct our course undeviatingly; and God does not permit us to wander about heedlessly. Thirdly, as the runner requires to be free from entanglement, and not stop his course on account of any impediment, but must continue his course, surmounting every obstacle, so we must take heed that we do not apply our mind or heart to anything that may divert the attention, but must, on the contrary, make it our endeavor, that, free from every distraction, we may apply the whole bent of our mind exclusively to God’s calling. These three things Paul comprehends in one similitude. When he says that he does this one thing, and forgets all things that are behind, he intimates his assiduity, and excludes everything fitted to distract. When he says that he presses toward the mark, he intimates that he is not wandering from the way.
Forgetting those things that are behind He alludes to runners, who do not turn their eyes aside in any direction, lest they should slacken the speed of their course, and, more especially, do not look behind to see how much ground they have gone over, but hasten forward unremittingly towards the goal, Thus Paul teaches us, that he does not think of what he has been, or of what he has done, but simply presses forward towards the appointed goal, and that, too, with such ardor, that he runs forward to it, as it were, with outstretched arms. For a metaphor of this nature is implied in the participle which he employs. (191)
Should any one remark, by way of objection, that the remembrance of our past life is of use for stirring us up, both because the favors that have been already conferred upon us give us encouragement to entertain hope, and because we are admonished by our sins to amend our course of life, I answer, that thoughts of this nature do not turn away our view from what is before us to what is behind, but rather help our vision, so that we discern more distinctly the goal. Paul, however, condemns here such looking back, as either destroys or impairs alacrity. Thus, for example, should any one persuade himself that he has made sufficiently great progress, reckoning that he has done enough, he will become indolent, and feel inclined to deliver up the lamp (192) to others; or, if any one looks back with a feeling of regret for the situation that he has abandoned, he cannot apply the whole bent of his mind to what he is engaged in. Such was the nature of the thoughts from which Paul’s mind required to be turned away, if he would in good earnest follow out Christ’s calling. As, however, there has been mention made here of endeavor, aim, course, perseverance, lest any one should imagine that salvation consists in these things, or should even ascribe to human industry what comes from another quarter, with the view of pointing out the cause of all these things, he adds — in Christ Jesus
(191) The participle referred to is ἐπεκτεινόμενος, which, as is remarked by Dr. Bloomfield, “is highly appropriate to the racer, whether on foot, or on horseback, or in the chariot; since the racer stretches his head and hands forward in anxiety to reach the goal.” — Ed.
(192) A proverbial expression, founded on the circumstance that in certain games at Athens the runners had to carry a lamp, or burning torch, in such a way that it should not go out, and, on any one of the competitors giving up the contest, he delivered up the lamp, or torch, to his successor, See Auct. ad Herenn. 1. 4, c. 46; Lucret. I. 2, 5:77 — Ed.
15As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this — that we must renounce confidence in all things, that we may glory in Christ’s righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of — where the confused medley of such contrivances — where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung.
If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility — when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, — “The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.” No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies (193) in the preterite, revelavit , (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.
(193) The rendering of the Vulgate ( revelavit ) is followed in the Rheims version — (1582) — hath revealed. —Ed.
16Nevertheless, so far as we have attained Even the Greek manuscripts themselves differ as to the dividing of the clauses, for in some of them there are two complete sentences. If any one, however, prefer to divide the verse, the meaning will be as Erasmus has rendered it. (194) For my part, I rather prefer a different reading, implying that Paul exhorts the Philipplans to imitate him, that they may at last reach the same goal, so as to think the same thing, and walk by the same rule For where sincere affection exists, such as reigned in Paul, the way is easy to a holy and pious concord, As, therefore, they had not yet learned what true perfection was, in order that they might attain it he wishes them to be imitators of him; that is, to seek God with a pure conscience, (2Ti 1:3,) to arrogate nothing to themselves, and calmly to subject their understandings to Christ. For in the imitating of Paul all these excellences are included — pure zeal, fear of the Lord, modesty, self-renunciation, docility, love, and desire of concord. He bids them, however, be at one and the same time imitators of him; that is, all with one consent, and with one mind.
Observe, that the goal of perfection to which he invites the Philippians, by his example, is, that they think the same thing, and walk by the same rule He has, however, assigned the first place to the doctrine in which they ought to harmonize, and the rule to which they should conform themselves.
(194) The rendering of Erasmus is as follows:— “Eadem incedamus regula,ut simus concordes ; ” — “Let us walk by the same rule, that we may be of the same mind.” The words inserted in the common text κανόνι τὸ αὐτὸ φρονεῖν rule —mind the same thing,) are omitted, as is noticed by Granville Penn, in the Vat. and Alex. MSS., the Copt. and Ethiop. versions, and by Hilary and Augustine. — Ed
17Mark them By this expression he means, that it is all one to him what persons they single out for themselves for imitation, provided they conform themselves to that purity of which he was a pattern. By this means all suspicion of ambition is taken away, for the man that is devoted to his own interests wishes to have no rival. At the same time he warns them that all are not to be imitated indiscriminately, as he afterwards explains more fully.
18For many walk The simple statement, in my opinion, is this — Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground (195), not feeling the power of God’s kingdom. He mentions, however, in connection with this, the marks by which such persons may be distinguished. These we will examine, each in its order. By earthly things some understand ceremonies, and the outward elements of the world, which cause true piety to be forgotten, I prefer, however, to view the term as referring to carnal affection, as meaning that those who are not regenerated by the Spirit of God think of nothing but the world. This will appear more distinctly from what follows; for he holds them up to odium on this ground — that, being desirous exclusively of their own honor, ease, and gain, they had no regard to the edification of the Church.
Of whom I have told you often He shews that it is not without good reason that he has often warned the Philippians, inasmuch as he now endeavors to remind them by letter of the same things as he had formerly spoken of to them when present with them. His tears, also, are an evidence that he is not influenced by envy or hatred of men, nor by any disposition to revile, nor by insolence of temper, but by pious zeal, inasmuch as he sees that the Church is miserably destroyed (196) by such pests. It becomes us, assuredly, to be affected in such a manner, that on seeing that the place of pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by our tears, that we feel deeply grieved for the calamity of the Church.
It is of importance, also, to take notice of whom Paul speaks — not of open enemies, who were avowedly desirous that doctrine might be undermined — but of impostors and profligates, who trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own interests, (197) sometimes do more injury than if they openly opposed Christ. We must, therefore, by no means spare them, but must point them out with the finger, as often as there is occasion. Let them complain afterwards, as much as they choose, of our severity, provided they do not allege anything against us that it is not in our power to justify from Paul’s example.
That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery of redemption, and they explain that this is said of them, because, by preaching the law, they made void the benefit of Christ’s death. Others, however, understand it as meaning, that they shunned the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand it, however, in a more general way, as meaning that, while they pretended to be friends, they were, nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term cross to mean the entire preaching of the gospel. For as he says elsewhere,
If any man is in Christ, let him be a new creature.
(2Co 5:17.) (198)
(195) “Qui ont leurs affections enracines en la terre;” — “Who have their affections rooted in the earth.”
(196) “Perdue et ruinee;” — “Destroyed and ruined.”
(197) “ Ne regardans qu’a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere;” — “Looking merely to themselves and their own advantage, undermine all the influence and power of the ministry.”
(198) Such is Calvin’s rendering of the passage referred to. See Calvin on the Corinthians, vol. 2, pp. 229, 233.—Ed.
19Whose end is destruction He adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence (199), that the glory with which they are now puffed up will be exchanged for ignominy.
Whose god is the belly As they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others. (200)
(199) “ Hardiment et d’vne grande asseurance;” — “Boldly, and with great confidence.”
(200) “Pour esteindre et appaiser le feu des nutres;” — “For the sake of mitigating and allaying the fire of others.” Calvin’s meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those around them. — Ed.
20But our conversation is in heaven This statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim, (201) because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God’s spiritual kingdom, because believers ought to lead a heavenly life in this world. “They mind earthly things: it is therefore befitting that we, whose conversation is in heaven, should be separated from them.” (202) We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it.
Whence also. From the connection that we have with Christ, he proves that our citizenship (203) is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides,
where our treasure is, there is our heart also.
(Mat 6:21.)
Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as a Savior. Hence it were unbefitting that we should be taken up with this earth (204). This epithet, Savior, is suited to the connection of the passage; for we are said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. See Rom 8:0. While, however, others are transported with vain desires, Paul would have believers contented with Christ alone.
Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts (205), that they may be with the Lord.
(201) “Toutes leurs inuentions et facons de faire;” — “All their contrivances and modes of acting.”
(202) “Que nous soyons diuisez et separez d’auec eux;” — “That we be divided and separated from them.”
(203) Politiam — a term corresponding to that employed in the original,.—Ed.
(204) “Que nous soyons occupez et enueloppez en terre;” — “That we should be occupied and entangled with the earth.”
(205) Sursum corda Our Author most probably alludes to the circumstance, that this expression was wont to be made use of among Christians in ancient times, when the ordinance of the supper was about to be administered. See Calvin’s Institutes, vol. 3, p. 440 — Ed.
21Who will change By this argument he stirs up the Philippians still farther to lift up their minds to heaven, and be wholly attached to Christ — because this body which we carry about with us is not an everlasting abode, but a frail tabernacle, which will in a short time be reduced to nothing. Besides, it is liable to so many miseries, and so many dishonorable infirmities, that it may justly be spoken of as vile and full of ignominy. Whence, then, is its restoration to be hoped for? From heaven, at Christ’s coming. Hence there is no part of us that ought not to aspire after heaven with undivided affection. We see, on the one hand, in life, but chiefly in death, the present meanness of our bodies; the glory which they will have, conformably to Christ’s body, is incomprehensible by us: for if the disciples could not endure the slight taste which he afforded (206) in his transfiguration, (Mat 17:6,) which of us could attain its fullness? Let us for the present be contented with the evidence of our adoption, being destined to know the riches of our inheritance when we shall come to the enjoyment of them.
According to the efficacy As nothing is more difficult to believe, or more at variance with carnal perception, than the resurrection, Paul on this account places before our eyes the boundless power of God, that it may entirely remove all doubt; for distrust arises from this — that we measure the thing itself by the narrowness of our own understanding. Nor does he simply make mention of power, but also of efficacy, which is the effect, or power showing itself in action, so to speak. Now, when we bear in mind that God, who created all things out of nothing, can command the earth, and the sea, and the other elements, to render back what has been committed to them (207), our minds are imrnediately roused up to a firm hope — nay, even to a spiritual contemplation of the resurrection.
But it is of importance to take notice, also, that the right and power of raising the dead, nay more, of doing everything according to his own pleasure, is assigned to the person of Christ — an encomium by which his Divine majesty is illustriously set forth. Nay, farther, we gather from this, that the world was created by him, for to subject all things to himself belongs to the Creator alone.
(206) “De sa Gloire;” — “Of his glory.”
(207) “Qu’il leur auoit donne en garde;” — “What he had given to them to keep.”
Php 3:1. Finally,-Rejoice- Some have apprehended here a contrast with ch. Php 2:25; Php 2:28 where the Apostle tells them he had sent Epaphroditus, that they might rejoice at his coming: as if he had said, "And now I add, that while you are rejoicing in him, I would have you rejoice in the Lord, discerning the interposition of Christ, in his being preserved and restored to you." In this connection, it might have made the conclusion of the second chapter: it however seems more naturally to introduce what follows, thus: "As for what remains, my brethren, let me exhort you, whatever may become of me, or of yourselves, so far as any worldly interest or prospect is concerned, that ye rejoice in the protection and care of the Lord Jesus Christ, and in the promises and hopes given us by him. I have already insisted upon them with pleasure, (ch. Php 1:5-6; Php 1:10-11; Php 1:20, &c. ch. Php 2:5; Php 2:11.) and to write the same things to you, on such a topic, is not grievous to me, while it is both safe and necessary for you." Some think that the words, writing the same things, intimate that St. Paul had written a former Epistle to them, which is now lost; others suppose that they refer to what he had said to them formerly; and that he only gives some hints at these larger conversations in the following verses.
Php 3:2. Beware of dogs,- This may very possibly be an allusion to Isa 56:10-12. Comp. Php 3:19. Tit 1:11-12. Rom 16:18. Gal 6:12-13. The Jews used to call the Gentiles dogs, and perhaps St. Paul, directed by the Spirit of God, may use this language, when speaking of their proud bigots, by way of just retaliation. Comp. Rev 22:15. We read of a custom at Rome, to chain their dogs at the doors of their houses, and to put an inscription over them; "Beware of this dog," to which some think these words refer: but it is more natural to interpret St. Paul's expression from the comparisons used in the Old Testament, rather than from any proverbial speeches among the heathens. Evil-workers does not so much mean those who lived wickedly, as those who worked fraudulently and deceitfully. By the concision is meant either the excision (see the introduction to the chapter), or "those who rend and divide the church;" see Rom 16:17-18. They gloried in being the περιτομην, the circumcision; which name and character St. Paul will not allow them; but claims it for Christians, in the next word, and calls them the κατατομην, or concision; expressing his contempt of their pretences, and censure of their practices. See 2Co 11:13.
Php 3:3. We are the circumcision,- That is, "We have that which was signified by circumcision;" for that is not circumcision which is outward in the flesh, but circumcision is that of the heart; in the spirit, and not in the letter. Rom 2:28-29. See also Col 2:11. Instead of, we rejoice in Christ Jesus, the Greek should be rendered, we glory, or boast in Christ Jesus, whom St. Paul considered as the spirit of the law, in contradistinction to the letter of it. So shall the sum of what he says is this: "We are the true circumcision, who worship God in and by Jesus Christ, and have our whole dependance upon him; and to this it was the design of the law to lead men." See Gal 3:24. Rom 10:4.
Php 3:4. If any other man thinketh, &c.- It can scarcely be supposed, that there were absolutely none who could pretend to the same grounds of confidence in the flesh, which St. Paul here mentions. His expression, therefore, is to be limited to such as he had in view. If there was but one person in Philippi, who was endeavouring to seduce them, no doubt he here speaks of him; but if there were more, he may be thought to aim at the principal man among them, for he seems here to speak only of a single person. His meaning therefore is, "If the person who attempts to draw you into Judaism, thinks he has grounds for confidence in the flesh, I am able to go beyond him in all his pretences." It is usual with the Apostle to speak in such a covert delicate way of this kind of men. See 1Co 3:10. 2Co 7:11; 2Co 11:4; 2Co 12:16-21.
Php 3:5. Circumcised the eighth day,- Under circumcision when eight days old. Piscator and Homberg. It evidently appears, that the Jews did not only lay a great stress on the rite of circumcision, but on the time of performingit; that is, exactly on the eighth day. This consideration, and the particulars enumerated by St. Paul, must be understood as plain evidences, that the Apostle had more reason to trust in the flesh, than the person upon whom he reflects; and therefore it seems highly probable, that this person was only a proselyte, and not a Jew by birth. We may collect the same from the phrase, an Hebrew of the Hebrews; by which he seems to mean, that he was not a Hellenist Jew, as probably the person who endeavoured to seduce them was. Comp. Act 6:1, where the Hellenists are contra-distinguished from the Hebrews. See also Rom 11:1. 2Co 11:22. Act 23:6.
Php 3:6. Concerning zeal, persecuting the church;- All that the Apostle can mean here is, that if a zeal for the law were, as the Jews thought it, a ground of confidence, he could lay claim to it with abundant propriety; since his zeal had been so great for it, as to lead him to persecute the Christians, because he thought they dishonoured it. The righteousness which is in the law, both here and in Php 3:9 refers to the conformity which he lived in to the ritual or ceremonial part of the Mosaic la
Php 3:7. Those I counted loss for Christ.- That is, "I threw them away, as mariners do their goods, on which they before set a value, lest they should endanger their lives:" in which sensethe word ζημια is used, Act 27:21. We may observe, that St. Paul in this and the following verses carries on an agreeable allegory; in which all the metaphors are taken from traders or merchants. The first metaphors that he uses are profit and loss. The next lies in the words cast away; and the last in the word arrive or attain.
Php 3:8. I count all things but loss- I have thrown away all things:-"Have willingly parted with all my advantages and expectations from the law; that I might gain or secure Christ." It is not by any means improbable, that a sentence of excommunication might have been pronounced against St. Paul, or at least that his goods might have been confiscated; as we know other believing Hebrews, though probably no one of them so obnoxious to their brethren as himself, were actually treated. (See Heb 10:33-34.) And if this were the case, it gives great force to the words, For whom I have suffered, &c.
Php 3:9. And be found in him,- "Though not only reputation and power, ease and plenty, but even life itself, should be sacrificed to this view, I am happy enough if I may but be found in him, vitally united to him by a true faith and love, and so taken into his favour and under his protection."
Php 3:10. And the power of his resurrection,- The resurrection of Christ is one of the strongest confirmations of our holy religion; and therefore yields the greatest encouragement to the hopes and expectations of genuine Christians. Hence God is said to have begotten them again to a lively hope, by the resurrection of Jesus Christ from the dead. 1Pe 1:3. Some may perhaps imagine that St. Paul had not here a due regard to order in placing his words, because he speaks of Christ's resurrection first, and then of his sufferings; but his reason for this probably was, because a lively hope, effected by the consideration of Christ's resurrection, was absolutely necessary to make men willing to be conformed to him in his suffer
Php 3:11. If by any means I might attain, &c.- "That any way, as it shall please him, I may arrive safe at my desired haven, the resurrection of the just." Dr. Heylin renders it, In order to attain to the resurrection of the dead; that is, says he, the resurrection of the just; for the resurrection of sinners is the second death.
Php 3:12. Not as though I had already, &c.- "This I say not as if I had already attained to all that I wish to be, or were already perfected: for I am truly sensible how far I am from that consummate perfection of character, as well as of state, which the gospel teaches me to aspire after: but I pursue it, if by any means I may but reach that height of excellence for which also I am apprehended by Christ Jesus, whose condescending hand graciously laid hold on me in my mad career, inso extraordinary a manner as you have often heard, and has introduced me into that blessed race in which I am now engaged." The Apostle here begins a new allegory; nor is it unusual with the most correct writers to pass from one allegory to another: but our version confounds these two allegories by translating both the word καταντησω, Php 3:11 and the word ελαβον, in the present verse, by the same word attained: St. Paul here compares himself to a racer, and borrows many terms from the Olympic games, as in several other places of his Epistles. The words rendered apprehend and apprehended are used in the same agonistical sense, 1Co 9:24. His design is to shew, that he considered not himself as havingalready gained the victory, or obtained the prize which is the reward of it,-which the Jewish converts seem to have fancied of themselves; but that he was running and striving, and usingall proper methods to qualifyhimself throughDivine grace for it. Candidates in the Grecian games, especially when they first presented themselves, were often introduced by some person of established reputation, who at the same time that he spoke as honourably as might be of his friend, urged him to acquit himself with the utmost vigour and resolution;-and it is probable that the latter clause of this verse may allude to that circumstance. See the note on Php 3:15.
Php 3:13-14. Brethren, I count not myself, &c.- No, my brethren, I do not imagine that I am yet arrived at the goal; but this one thing I do: regardless of what is behind, and intent only to reach what is before, I press forward to the mark, for the prize to which God has called me from above by Christ Jesus. Heylin. Mr. Peirce thinks the most exact grammatical construction of the words is this, "I press after that one thing for which I have been apprehended by Jesus Christ, that I may apprehend or attain it; neglecting the things behind, and stretching forward to those before. After this one thing (I say) I press, according to the aim I have fixed to myself, that I may obtain the prize of the high calling," &c. But the construction may be clear enough, by supplying (as in our translation) the words I do, or I can say. The Apostle continues his allusion to the Olympic games, and especially the foot races, which made the most celebrated part of them; where the prize was placed in a very conspicuous situation, so that the competitors might be animated by having it still in their view. Some interpreters think that the Apostle compares our Lord in this verse to those who stood on an elevated place at the end of the course, calling the racers by their names, and encouraging them, by holding out the crown, to exert themselves with vigour. But it seems more consistent to interpret the high calling, as alluding to the proclamation by which men were called before the opening of the course to contend for such and such a prize; which answers to the general declaration of the heavenly prize made in the gospel.
Php 3:15. Let us therefore, as many as be perfect, &c.- "Such is the situation of my own mind, and the ardour of desire with which I am pressing after farther attainments in the Divine life. Let as many of us therefore as are perfect in any degree, and initiated, if I may so express it, into the holy mysteries of our religion, into the deep things of God, who have known him that is from the beginning (1Jn 2:13-14.), attend to this as our great business and aim; and if any of you are otherwise affected, if any be unhappily fallen into a remiss and indolent frame, God shall reveal even this unto you, if you sincerely and earnestly ask him. I hope that he will, andI pray that he may give you such views of the crown of glory, the prize of our high calling, as may animate your most vigorous pursuit of it." In Php 3:12 the Apostle speaks of himself as not already perfected; which is said in opposition to the Jews, and the converts from among them, who flattered themselves, that barely by being under the law they were made perfect. Hence he speaks in such a manner to the Galatians, ch. Php 3:3 when they were seduced by the Judaizers; Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? In which place by the flesh he particularly adverts to the ceremonial law. This notion of the Jews naturally led them into security, and such carelessness of life, as the Apostle judged to be most dangerous. In opposition to them he sets forth his own great solicitude and diligence in the use of all proper means, considering himself as not having yet obtained the prize. This clears the seeming inconsistency between the 12th and the present verse. The perfection spoken of in the 12th verse relates to the reward;-with respect to which our Saviour himself says, the third day I shall be perfected, Luk 13:32. And thus the spirits of just men are not made perfect till the other world, Heb 12:23.-We may justly observe, that when an expression of this kind is used to intimate that the greatest adepts in Christianity should be labouring after higher improvements, it must strongly imply the obligations on those in a lower class, to press forward. See Heb 5:13-14. 1Co 2:6.
Php 3:17. Be followers together of me,- Here the reason very plainly appears, why he said so much of himself in the foregoing verses; and we may observe, that as he was apprehensive of the danger his Philippians were in from these Judaizers, he labours effectually to discredit them; and shews from the difference there was between his conversation and theirs, how much reason they had to follow and be directed by him rather than them. Comp. 1Co 4:16-17. However, to take off the seeming ostentation of his discourse, he joins others with himself, as examples to them.
Php 3:18. They are the enemies of the cross- That is, "enemies to the doctrine of salvation by a dependance upon Christ crucified:" for while they directed men to seek salvation by observing the ceremonial law, they took them off from depending solely on Christ crucified, and so made the death of Christ insignificant and useless. See Gal 2:21; Gal 5:3-4. Some however rather understand this as referring to their immoral temper, afterwards described; the end and design of the cross being to attract our hearts from earth to heaven, they were enemies to it, as being unwilling to comply with that end and design. It is to be feared, that many converts from the Gentiles as well as from the Jews, answered this character; and if they did, it was entirely to the Apostle's purpose to reprove them.
Php 3:19. Whose end is destruction,- See 2Co 11:15. It has been thought that the Apostle has an eye here to what he had observed of these men before, ch. Php 1:28 and so he may be understood as if he had said, "These men reckon upon your destruction, but they will certainly meet with their own." The next clause implies, that however they pretended to act for the service and honour of God, they were seeking solely their own profit, and prostituting all things for the promoting of a temporary interest. Thus they made a god of themselves, or of their own belly. See Rom 16:18. 1Ti 6:5. Tit 1:11. St. Paul's aim and behaviour were directly opposite; who did all things for the edification of the churches, without seeking his own temporal advantage, as he often declares in his epistles, and that with a tacit reflection upon these men for their behaviour. By shame and earthly things the Apostle refers to their glorying in the indulgence of those earthly and sensual passions and pursuits which are a shame to the rational mind.
Php 3:20. For our conversation is in heaven;- They who have occasion to make use of this text, commonly attempt to mend our translation, asserting that the word πολιτευμα should not be rendered conversation, but citizenship. Thus Beza, the common French translation, and that printed at Mons, have rendered it. Diodati agrees with ours, but puts citizenship in the margin. The Vulgate, Syriac, Low Dutch, and Castalio render it as we do; and after all that the critics have said upon this matter, our own rendering seems preferable to the other. It must be confessed that the word, being derived from πολις, a city, is often used to signify such actions as relate to the administration and government of it; but nothing is more common, than for words in time to be used in a laxer and more general sense than their etymology will account for. This is clearly the case in the verb πολιτευεσθαι, which in like manner related at first to a civil administration, but was afterwards used to signify any manner of living and conversing: so it is used by St. Paul, ch. Php 1:27 and so Act 23:1 and in this sense it is also applied by the classics. Now the rendering in our translation appears best for these reasons, 1. As it stands here in opposition to the foregoing character, and especially the last part of it,-who mind earthly things. It is most agreeable therefore to understand him to describe his own character, as one who minded heavenly things, or whose conversation was about them. 2. This is confirmed by the parallel place, Col 3:1-2. For our conversation is in heaven, will be the same as, we seek or mind the things above. 3. This suits best with his design, as he is recommending himself to them as an example of walking, or of conversation, Php 3:17. Be ye followers together of me, and mark, or observe with attention, those who walk so, as you have us for an example; and in this 20th verse he gives a reason why they should follow his example,-because it was through grace a very good one; for our conversation, that is our walking, is in heaven; and that this 20th verse is clearly connected with the 17th, appears by the conjunction γαρ, or for, at the beginning of it; the 18th and 19th verses being to be read in a parenthesis. 4. This conversation in heaven comprehends briefly all that he had said of himself, Php 3:10-14, and as in those verses he makes not the least allusion to a citizenship, but his whole discourse is concerning the manner of his life and conversation: it is but reasonable to understand him as speaking of that alone in this verse.
Php 3:21. Who shall change our vile body, &c.- Instead of our vile body, the Greek would be better translated our mean, humble, lowly body: το σωμα της ταπεινωσεως ημων : literally the body of our humiliation. Flesh and blood, in their present state, not being fit to inherit the kingdom of God, there is a necessity that the bodies of those who shall inherit it should undergo a great change: such a change will be made in the bodies of the dead saints at the resurrection, when they shall be raised incorruptible; but as to the saints who shall be alive at that time, since they undergo not such a change by the resurrection, there must be somewhat equivalent to it; that is, by the mighty power of our Saviour they shall undergo such a change, as shall in an instant qualify them to inherit the kingdom of God. See 1Co 15:50-54. The bodies of believers at present, and till that change shall be made, bear the image of the first Adam, and are in a low and mean condition; but they shall then bear the image of Christ, the last or second Adam, who is the Lord from heaven; 1Co 15:45-49. This is expressed here by our bodies being conformed to his glorious body. The reason of his speaking in this case of Christ's subduing all things to himself, is to be drawn from 1Co 15:54-57 according to which, death is to be considered as the last enemy to be conquered; and so when this is subdued, all is subdued, and Christ will bestow upon his saints a complete victory over it, freeing them for ever from being subject and liable to it. See the note on the first verse of the next chapter. Instead of working, some read energy.
Inferences.-Christians have need to be often warned of seducers! Faithful ministers should never be weary of cautioning them, or of putting them on the most diligent watch against those who carp and cavil against the purity of the gospel, and are themselves workers of iniquity, as well as enemies to holiness, at the same time that they are doctrinally as well as practically grievous enemies to the merit, virtue, and honour of a crucified Jesus. They trust in something of their own for justification before God, and yet are sensual and carnal, and even glory in their enormities, and so cut themselves off from all the blessings of the covenant of grace, and entail everlasting destruction upon themselves. But O how happy is it to be circumcised in heart, to be spiritual and evangelical worshippers of God, to rejoice and glory in the Lord Jesus Christ, and to place no confidence in external privileges and zeal for them, no, nor in our own moral or religious righteousness as the ground of acceptance. None of these are to be set in competition with Christ, as opposed to the saving knowledge of him, and being found in union with him. And yet how carefully should we guard against neglecting sanctification or holiness, which is as necessary to our enjoying God as justification! And how desirous ought we to be of having such a knowledge of Christ, as will be a means of deriving virtue from his death and resurrection, to make us conformable to him in both, by dying unto sin and living unto God! Though some believers are more advanced in light and experience than others, yet they all ought to be of the same mind with respect to these important points; and, as far as they have attained, should walk together in brotherly love, and according to the rule of God's word: and if there be any thing of less consequence, in which their sentiments differ, they should bear with one another, and leave it to God to convince those who are mistaken as to such things, after all proper methods have been unsuccessfully tried, in the spirit of meekness, to set them right. How ambitious should we be of carefully observing and copying after those, who, like the Apostle, set us the most laudable example; whose hearts, affections, and conversation are in heaven, where Jesus our Saviour lives in all his glory; and whence believers look, with longing desire and hope, for his return to take them up thither. And O what an amazingly happy change will he then make upon these frail, contemptible, and mortal bodies! He will then form them into the likeness of his own most glorious body, by an act of Divine Omnipotence which surmounts all difficulties, and by which he himself is, and will prove to be able to vanquish death and all his enemies, and the enemies of all his faithful saints!
REFLECTIONS.-1st, Into almost every church had the Judaizing teachers crept, and caused much trouble to the great Apostle. The Philippians had been attacked by them, and needed a caution against their seductions.
1. He exhorts them to rejoice in the Lord. Finally, my brethren, after what I have said for your comfort, rejoice in the Lord as your Redeemer and Saviour, who has already so richly blessed you, and is willing to bestow upon you all the inestimable privileges of his gospel.
2. He warns them against the false teachers. To write the same things to you, which I have often spoken, and Epaphroditus has now in charge to deliver, to me indeed is not grievous, but for you it is safe to be reminded of your danger, and kept on your guard. Beware of dogs, those cringing zealots, who fawn to ingratiate themselves with you, but design to introduce divisions among you, to bite and devour you-greedy, impudent, and worthless. Beware of evil workers, whose practices declare the badness of their principles. Beware, again I say, of the concision, no name being contemptible enough for them, who, urging this abolished rite, would rend the peace of the church, would introduce confusion, and cut off the Gentiles from the privileges of the gospel.
3. He describes true Christianity. For we are the circumcision, really in covenant with God, and entitled by faith in Christ to all the spiritual blessings and privileges; which worship God in the spirit; not with the outward pomp of ceremonial rites, but with the heart, according to the gospel institutions; and rejoice or glory in Christ Jesus, as our only hope towards God, placing our whole dependance upon him, and happy in the great atonement which he has made for us; and have no confidence in the flesh, expect not acceptance with God, on account of any privileges of descent from Abraham. Note; (1.) All true Christians live in the constant worship of God, private and public; and that not formally, but in spirit and in truth. (2.) We must despair of ourselves, and renounce all dependance upon our own doings and duties, before we can exercise faith in Jesus, and know the joys of his salvation.
2nd, None had more outward privileges than St. Paul; but none more heartily renounced them, and fled to a better hope. His own example he proposes therefore for their imitation.
1. If any man might have confidence in outward privileges, he had as many, or more, than any of the Judaizing teachers; a native Israelite; a descendant from Benjamin, the son of the beloved Rachel, the tribe that clave to the house of David and the temple, when the rest revolted; on father and mother's side a Hebrew of pure extraction; circumcised according to the law; brought up after the strictest sect a Pharisee, in the observance both of the rites of the law, and the traditions of the elders; a zealot for Judaism, even so far as to be a bitter persecutor of Christianity; and in his outward conduct and conversation blameless and unexceptionable.
2. All this he renounced for Christ. But what things I then thought were gain to me, and raised me in excellence above other men; those I counted loss for Christ, renouncing them utterly, assured if I trusted upon them for acceptance, I must be undone, and therefore resting on Christ, on his infinite merit alone. Yea, doubtless, and I count all things but loss. I remain in the same sentiments, disclaiming all dependance upon my present as well as past doings and duties; for the excellency of the knowledge of Christ Jesus my Lord; nothing else is to be compared with this: since I have known him as my Saviour, I want nothing more, except more of his Divine nature; for whom I have suffered the lost of all things which this world holds dear; and do count them but dung, contemptible offals, fit to be cast only on a dunghill; that I may win Christ, and become partaker of the great salvation which he has purchased for his faithful saints; and be found in him, as my city of refuge, my divine substitute and surety, my availing plea at the bar of God; not having mine own righteousness, which is of the law, conscious how little it would bear the scrutiny; but that which is through the faith of Christ, the righteousness which is of God by faith;-faith, which enables us to cast ourselves without reserve on the atonement and infinite merit of Christ, as the sole ground of our acceptance with God-faith, which draws down righteousness out of the fulness of Christ, yea grace for grace. Note; Whatever we depend upon for justification, except Christ alone, will assuredly prove to be our eternal loss.
3. The Apostle desired to know Christ, not only as the only ground of, and his only plea for, acceptance with God, but as the Author of all spiritual life and eternal blessedness-That I may know him and experience the power of his resurrection, as the glorious Head of vital influence to all his faithful people; and the fellowship of his sufferings, daily experiencing the crucifixion of the old man, and willingly taking up my cross, however painful; being made conformable unto his death; dying unto sin, as Christ died for it; or ready to lay down my life for the gospel, whenever I may be called thereto: if by any means I might attain unto the resurrection of the dead; raised to immortal life and glory in body as well as soul, and reaching the happy port of eternal rest, whither I steer my course. Not as though I had already attained, either were already perfect, or perfected, as I desire it to be; but I follow after, eager to be at the goal, If that I may apprehend that, for which also I am apprehended of Christ Jesus; holding fast by that blessed Jesus, who first laid hold on me in my way to Damascus, and trusting on his power and grace to bring me to the eternal life which he has promised to bestow on all his faithful saints. Brethren, I count not myself to have apprehended, or to be arrived at that grand summit of perfection; but this one thing I do, forgetting those things which are behind, resting in no present attainments, and reaching forth unto those things which are before, after higher measures of grace, I press toward the mark, for the prize of the high calling of God in Christ Jesus; with heaven in my eye, I vigorously pursue my course, bending forwards eagerly as I run, and stretching out my arms to seize the crown of righteousness, which Jesus bestows, and is to be won only through the grace and strength which he supplies. Note; (1.) To know the power of Christ's resurrection, is to experience his quickening efficacy upon our souls, and to be raised from the death of sin to the life of righteousness, as his dead body was raised from the grave to the life of glory. (2.) They who think they have grace enough, evidently shew that they have none at all. (3.) Christ must apprehend us first before we can apprehend him; but he is willing to do this for every truly penitent soul. (4.) Heaven is the prize in view; happy the soul which reaches that goal.
3rdly, The Apostle exhorts them to be united in love, and to be like-minded with him. Let us therefore, as many as be perfect, as enjoy perfect love, (see 1Jn 4:17-18.)-are so far advanced in the Christian state, be thus minded: and if in any thing ye be otherwise minded, and differ from me in sentiment, God shall reveal even this unto you, who earnestly seek to know the truth, and clear up to your satisfaction, whatever may be yet dark or doubtful. Nevertheless, whereto we have already attained, let us walk by the same rule of God's word; let us mind the same thing, wherein we have all agreed. Note; lesser differences of opinion should make no disunion of heart; we must wait together on God, that he may instruct us in all his holy will.
4thly, With warnings and exhortations he closes this chapter.
1. He warns them against the false teachers, whose character he describes. For many walk, of whom I have told you often, and now tell you even weeping, concerned deeply for them, and jealous for you, that they are the enemies of the cross of Christ, both in their principles and their practice; their lives being as contrary to the spirit of purity, as their dependence on circumcision and Mosaic rites is derogatory to the grace of the gospel; unwilling to profess, or suffer for, a crucified Jesus: whose end is destruction, their errors and immoralities bringing upon them eternal ruin: whose god is their belly; serving and indulging their sensual appetites, as their chief happiness: and whose glory is in their shame; boasting themselves in their evil ways, and proud of their privileges, which only serve to cover them with confusion, while they behave so unsuitably thereunto; who mind earthly things, have their groveling minds ever fixed on the interests, pleasures, and honours of this miserable world. Note; (1.) They who make their belly their god, glory in their sins, and live after the fashion of the world, will infallibly find the end of their ways to be the destruction of both body and soul. (2.) It is a bitter grief to the faithful, when they behold any that bear the Christian name a dishonour to their holy profession.
2. He exhorts them to copy the good examples which he and others shewed them. Brethren, be followers together of me, as I am of Christ; and mark them which walk so, as ye have us for an ensample, and adorn the gospel that they profess. For our conversation is in heaven; our commerce and concerns all lie there; from whence also we look for the Saviour, the Lord Jesus Christ, to come at the last day, and bring us home to his blessed Self; who shall change our vile body, that now bears the most humbling marks of weakness and infirmity, and will shortly be loathsome in the dust; that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself; when death, the last of his enemies, shall be swallowed up in victory; and all his faithful saints shall rise and shine, and reign with their exalted Head in glory everlasting.
