But then, in the next place, the forgiveness of sins itself is referred to the mediation of Christ, and the work accomplished in that mediation, as its known basis. The fulness of blessing had not yet come into possession and experience. It is represented as arising for sinful men out of the redemption of Christ; which redemption is represented as in its own nature fitted to fructify into this result, as well as into other fruits which are due to it. 6, “the vapour of the smoke of the incense of righteousness which is by the law is extinguished in Zion” (and see Charles’ note on xv. Pauland Silas, with Timothy and Luke, established the church there after theycrossed from Asia into Europe (Acts 16:12-40). of faith as something very wonderful. At the same time, the same words of the Apostle suggest very strongly the Divine stability of the good which meets us in Christ. Verse 12. Our prayer rises not merely out of the sense of weakness, but out of the consciousness of demerit. Hence he leaves no room whatever for the righteousness of works. And therefore, looking to that dreadful time, and the solemnities of that day of judgment, that day of wonders, this was the desire of his soulâand towards that he pressed forward, as an active runner presses towards the goalâ"that he might be found in him;" that when the Lord comes a second time to judgment, and his eyes run over the assembled myriads, he might be found in the Man who is "a refuge from the storm, and the shadow of a great rock in a weary land," the only Savior from the wrath to come, which will one day burst upon the world. Further, it could not be said of any internal character of our own, that we are to be "obedient," or are to "submit" to it. However, let us emphatically note that it is as "in Christ," "found in Him," the Apostle possesses this form of well-being. Christ imparts life to him. In itself it is not ἐμή, but of God- ἐκ θεοῦ-as in His grace He has provided it, so that it is said of us- δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι. For, first, the use of various prepositions to express the different relations of an object, is precisely one of the apostle's peculiarities of style. His own righteousness was out of the law, or originated by the law, and it was through his own effort that he obtained it, for the pronoun ἐμή has in itself the notion of διά. He shares in all that his Lord possesses. Then he saw before him the law rising from its deep foundations in eternal strength and majesty, imperative, unalterable, inexorable; and over against it his own works lay withered and unclean. There is just one difficulty in faith-the difficulty of being real. The righteousness of faith being the relation in which, through Christ, he found himself standing to God, fixed at the same time his relation to all Christian benefits, including, as a principal element, conformity to the likeness of Christ. It includes the essence of a new disposition, and so of sanctification, though the two ideas are distinct. Studien, pp. This righteousness, divine in its origin, awful in its medium, and fraught with such results, was the essential element of Paul's religion, and the distinctive tenet of Paul's theology. The preposition ἐκ is often similarly employed as in the two places last quoted. The merit of Christ is His righteousness that God credits to the believer"s account when we place our trust in Him (cf. Philippians 3:17-19 Commentary. It begins with a consciousness and confession of weakness: the soul owns its incompetency to deal with the great interests that reveal themselves in the light of Christ; it is without strength for tasks like these. This righteousness is here called "the righteousness of God;" for God the Father contrived it, God the Son performed it, and God the Holy Spirit applies it; and it is said to be "by faith" and "through the faith of Christ" because faith views it, believes in it, receives it, and gives the soul a manifested saving interest in it. It is important because it has gotten him to the present moment where everything he once valued in Judaism and religiousness he now considers worthless compared to knowing Christ. The righteousness here spoken of is described as proceeding out of the law, that is, from the perfect observance thereof. ), "That I may be found in him." This . As he saw, and bowed, and trusted, he became conscious of a new access and nearness to God Himself; he passed into the fellowship of God’s dear Son; he found acceptance in the Beloved. Philippians 3:9. and be found in him. He had made his choices in life since his conversion because of the essential value of getting to know Christ better and because God would evaluate his life one day. Forgiveness of sins is the primary grace, and it sets the type of the grace to which we owe all benefits. The presupposition of possessing it is “to be found in Christ”. On without the article see on Philippians 3:5supr. Pelag. Here was the strong foundation on which faith found itself set to learn its lessons, and perform its service, and fight its battles. What seems needful here may be soon spoken. Verse 10. It should be the very golden core of our religion, III. Verse 13. . In contrast he now adds-, ἀλλὰ τὴν διὰ πίστεως χριστοῦ—“but that which is through the faith of Christ.” The apostle changes the preposition, for he intends to express a very different relation. The past is gone and has served the purpose to get him to today, where he must continue onward and upward in God. . And he knew in his own soul"s experience, that all who, in that dreadful day, were not found in Christ, would be consigned to the eternal pit of woe. And, indeed, however men may differ as to theological explanations, some sense of the worth of the thing intended has reached the hearts of all true Christians. The imperfection on our part is, indeed, only exceeded by the condescension on His. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. Philippians 3:9. εὑρεθῶ ἐν αὐτῷ) viz. The law, therefore, pronounces the man to be righteous through works. Thus St. Paul states incidentally, but simply and forcibly, the great doctrine of justification by faith. It is all we have. Now, that wrath is indeed an element of our state as sinners, but not a feature of our character. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him. In order to grow to the extent that Paul aspires to, he must move forward, and not backward. It was a ‘gift of righteousness’ based on Christ’s obedience (Romans 5:17; Romans 5:19). But there is an order in His gifts; and, for Paul, this gift is primary. It is clear also that this forgiveness comes, wherever it comes, as full and free forgiveness, "forgiving you all trespasses." We need not conceal from ourselves, however, that many find the doctrine thus ascribed to Paul unacceptable. And to faith upheld by Him on whom we trust all this is more and more made good, and comes true. "Through this Man is preached to us the forgiveness of sins." The apostle, however, desires above all things to be found in Him, now and ever. EXEGESIS: THE CONTEXT: Philippi was a city in Macedonia (northern Greece). Philippians is a great example of biblical letter literary structure. Philippians 3:14 Commentary. It is the âyesâ of the whole personality to the fact of Christâ (p. 141). God, strictly marking sin, might condemn men absolutely, because all have sinned. The phrase does not signify in faith or in fide, as the Vulgate renders it; nor per fidem, as Beza supposes it; nor on account of faith, as De Wette explains it; nor yet exactly on the condition of faith, as is the view of Matthies, Rilliet, and van Hengel-a view which is rather secondary and inferential, than primary and exegetical. But there may also be reference made to that passing away of old things on which he is now dwelling. Whatever opinion we may choose to entertain of this scheme, it ought not to be disputed that this, in general, is Paul’s conception of the matter. To our sense, indeed, things may seem to be most mutable. Haussleiter, Greifswald. Apart from objections drawn from theology or| morals or texts, they argue, for example, that it is all in the air, away from real experience. The faith or basis of faith in this verse includes more than mere mental assent, because the New Testament links acceptance with God (righteousness), to repentance (Acts 2:38); confession (Romans 10:9-10) and baptism (Mark 16:16). ", "with all his heart and soul and mind and strength, and his neighbor as himself;", "was determined to know nothing, save Jesus Christ and him crucified,". The *emperor Augustus allowed retired soldiers to live thereafter they had supported him in a battle in 31 *BC. Philippians 3:13. which he was intent upon, constantly attended to, and earnestly pursued; it was the main and principal thing he was set upon, and which he employed himself in; and which engrossed all his thoughts, desires, affections, time, and labour; see ( Psalms 27:4 ) ( Luke 10:42 ) . 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