not having a righteousness of mine own, even that which is of the law. of Bar., lxiii. On that day Paul wanted to be found "in Him," namely, standing in the merit of Christ rather than in his own merit. , as the element in whom the soul lives and moves. This . “Which is from God”: A right standing with God cannot be earned, merited, or deserved. Verse 12. PHIL. To carry us away beforehand into the region of a supposed relation to God is a precarious, and may be a delusive business; it is, at any rate, a dogmatic nicety rather than a vital element in religion. But to go forward he must look ahead to keep his eyes focused on God and what is next on his journey to the “upward call of God in Christ” (Phil 3:14). Compare Romans 8:1-4and notes. The righteousness here spoken of is described as proceeding out of the law, that is, from the perfect observance thereof. That being so we would have to translate here ‘through the faithfulness of Jesus Christ’, indicating that it is because He was obedient (Philippians 2:8) that we can be covered with His righteousness (Romans 5:19). Philippians 4:8 Commentary. Whatever activities, whatever successes may fall into the Christian’s career, whatever tong possession of accustomed good may eventually mark his experience, all is to be informed and inspired by this initial and perpetual conviction, "Not having mine own righteousness, which is of the law.". It is because this righteousness has faith for its ground, that faith becomes its instrument. In 1:12-26, Paul describes his own situation. This way of being related to God is called God’s righteousness, or righteousness "from God," because it is not set up by us, but by God’s grace, through the redeeming work of Christ ("being justified freely by His grace, through the redemption that is in Christ Jesus"- Romans 3:24). For the believing man the relation becomes effectual and operative. There is forgiveness with Thee." (Paulin. ; Denney, Expos., vi., 3, p. 433 ff., 4, p. 299 ff., Holst., Paulin. Our prayer rises not merely out of the sense of weakness, but out of the consciousness of demerit. 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. Its germ is imparted in believing, although the fruit of a life perfectly conformed to the Redeemer can here be only gradually developed. That self-righteousness in which Saul of Tarsus had been so confident he had found utterly vain; and renouncing all hope therefrom, he turned to Christ, receiving his justification as a flee gift of divine grace. All that is needful to ground and vindicate that most gracious relation is found in Christ, who of God is made unto us righteousness; in whom we hold the righteousness which is of God on faith. But this other righteousness is of God, as he says in the next clause, and its instrument is faith- διὰ πίστεως χριστοῦ. His own merit rested on his own righteousness as the Mosaic Law defined it. Christ’s atonement is the way which grace has taken to bring in the righteousness of faith. Now the Apostle felt that as this righteousness could not be yielded by himself as a fallen sinner, he must necessarily fall under the condemnation and curse attached to that holy law. In Christ comes into view not goodness only, but goodness allying itself for us with Wisdom and Power and Right. I. (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. It springs from God. One originates in, ; the result of personal obedience to the law’s commands, as possessing power or merit toward procuring acceptance with God; the latter is obtained through, , inspired by God, on account of the merit of Christ, and through, as the condition. "in Him," namely, standing in the merit of Christ rather than in his own merit. If there be such a thing as a real union between the Saviour and Paul, then in the Saviour and with the Saviour Paul is thus righteous. The only way of entering on new relations with God, or ourselves becoming new men, is the way of faith. And such faith is already, even in its earliest life, breaking forth into repentance and love and obedience. God was managing that plan perfectly. Paul was transported from legal bondage into Christian freedom without gradual transition. Whenever God shall make the inquiry, in allusion, most likely, to the day of Judgment. In order to grow to the extent that Paul aspires to, he must move forward, and not backward. As no man since the fall has kept the law, whatever advance any might make towards perfection therein, even if they were unblameable in the eyes of men, they could never thereby attain unto salvation. Whatever difficulties may be felt to attach to this passage, the Apostle’s doctrine of the righteousness of faith must be understood so as to agree with the way of thinking which the passage expresses. Winer, § 20, 2. When ἔργα τοῦ νόμου-works of law, are disclaimed, and faith is simply reposed on God- ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ-guilt is cancelled, acceptance is enjoyed, and such a change of state entails a change of character: those in whom the righteousness of the law is fulfilled, “walk not after the flesh, but after the spirit.” Romans 8:4. And so, if it be possible for Paul to fall from Christ, then also he must fall from the righteousness of faith. The Apostle, then, conceives of the righteousness, of which he has so much to say, as God’s: it is the "righteousness of God." It is clear also that this forgiveness comes, wherever it comes, as full and free forgiveness, "forgiving you all trespasses." Romans 10:3. The view does not appear tenable. It is the first article in which he celebrates the worth of the knowledge of Christ; no doubt, because he felt it transforming his whole moral and spiritual experience; and, in particular, because it contrasted so vividly with the nugatory righteousness of earlier days. The *emperor Augustus allowed retired soldiers to live thereafter they had supported him in a battle in 31 *BC. Rather it often begins with the fading away of such ideas when they were present before. The only way to find favor with God is to humbly submit, in obedient faith to the Lord Jesus Christ (Romans 3:23-26). Compare Romans 10:3and note. [Romans 1:17] Also, it is opposed to the wrath of God. Christ obeyed the law for us, and for us suffered its penalty, and the merit of this obedience unto the death becomes ours, as soon as we can say of ourselves, καὶ ἡμεῖς εἰς χριστὸν ᾿ιησοῦν ἐπιστεύσαμεν. Philippians 3:9. εὑρεθῶ ἐν αὐτῷ) viz. To gain Him comprises every blessing, and underlies every aspect of His work-to be found in Him is a special and personal relation to Him. The great object of faith is God, graciously revealing Himself through Christ. 3:24). If this is so, then the tendency, which is observable in various quarters, to pass forgiveness by, as a matter of course, and to hurry on to what are reckoned more substantial, or more experimental benefits, must be attended with loss. He knew that when the judge took his seat upon the great white throne, and heaven and earth fled away from his presence, no one could stand before his look of infinite justice and eternal purity, but those who had a vital standing in the Son of God. Romans 8:30. Romans 5:1. The faith to which this righteousness arises is faith that unites to Christ, and not any other kind of faith. 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. That self-righteousness in which Saul of Tarsus had been so confident he had found utterly vain; and renouncing all hope therefrom, he. So in that great vision one element or aspect that rose into view was righteousness, -righteousness grounded as deep as the law itself, as magnificent in its great proportions, as little subject to change or decay, radiant with surpassing glory. Faith looking to Christ believes this, and receives it. Philippians 4:6 Commentary. So, to confine ourselves to the aspect of things which occupies this chapter, the faith which meets God in the forgiveness of sins through Christ, and genuinely accepts from Him the wonderful position of holding fellowship with God forgiving, is already, virtually, repentance as well as faith. What does this new relation to God precisely mean? Thus St. Paul states incidentally, but simply and forcibly, the great doctrine of justification by faith. Philippians 3:9, Here are the two righteousnesses clearly laid down—in one or the other of which we must all stand before God—the righteousness which is of the law, and the righteousness which is of God by faith in Christ. Paul’s Christianity began thus: "Behold, he prayeth.". (Witham) --- St. Augustine expounds the sense thus: not that justice which is in God, or by which God is just, but that which is in man from God, and by his gifts. God's providence fitly prepared him for overthrowing legal justification. The apostle, however, desires above all things to be found in Him, now and ever. A very strong foundation has been laid for those who flee for refuge to lay hold of the hope set before them in the gospel. This righteousness no man ever did or could produce by his own obedience to the law, for no man ever yet loved God "with all his heart and soul and mind and strength, and his neighbor as himself;" and if a man does not thus love God and thus love his neighbor, he is accursed and condemned already by that righteous law which curses "every one who continues not in all things which are written in the book of the law to do them.". He would have emerged from his task a man stamped as righteous, and fit to be treated accordingly. The entire process implies his guilt, but he is no longer exposed to the penalty; he is held, or dealt with, as a righteous person, “the external justice of Christ Jesus being imputed to him.” And the result is- οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν. Sometimes a claim to be approved, or judicially vindicated, is more immediately in view when righteousness is asserted. thus comes to be God’s gracious way of dealing with us, “forgiveness with the Forgiver in it” (Rainy, op. 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. To this objection we demur. One originates in the law, the other in God. (13) For it is God which worketh in you both to will and to do.—In this famous paradox St. Paul calls on men to work by their own will, just because only God can grant them power both to will and to do. Philippians 3. And this is true also of Christian religion. of a life whose manifestations agree with the standard by which lives are tried. How imperfectly this takes place on our part need not be said. ὤν .— μὴ ἔχων, not having) The words, to suffer loss, to win, to be found, to have, are figurative. 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). The participle is simply “having,” as Meyer and De Wette maintain against those who would give it a more pregnant sense of “holding fast.” The meaning of δικαιοσύνη we have already referred to. It is probably used here in the semi-technical sense which it received in post-classical Greek = with participle (French se trouver), “turn out actually to be”. Forgiveness, too, as we already foresee, is but the foundation and beginning of a history in which we are called to go forward. Paul does not mean that he doesn’t know if he will be saved, but that he is not yet completely transformed into the image of the Son of God by whom he is saved, and has not yet completely identified with his sufferings, that he could fully identify with him in his resurrection. In earlier days Paul sought righteousness-an approved and, accepted standing with God-by the works of the law. The preposition ἐκ is often similarly employed as in the two places last quoted. The righteousness which is of God, by faith. Philippians 3:14 Commentary. As Paul thought of the ground on which he once had stood, and of the standing granted to him now, in Him, it was with a "yea, doubtless"’ he declared that he counted all to be loss for the gain of Christ, in whom he was found, not having his own righteousness, which was of the law, but that which is by the faith of Christ. Sermon Bible Commentary. Philippians 3:9 Let us take the forgiveness of sins. [Romans 1:17; Romans 3:22; Romans 10:3] Yet it is not God’s in the sense of being an attribute of His own Divine nature: for (in the passage before us) it is called "the righteousness from God"; it arises for us by our faith in Jesus Christ; and 2 Corinthians 5:21 "we are made the righteousness of God in Christ." 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. It follows that this righteousness, if it exists or becomes available for those who have sinned, includes the forgiveness of sins. Meyer regards those words as depending on an understood ἔχων, repeated after ἀλλά. To our sense, indeed, things may seem to be most mutable. No longer. of faith as something very wonderful. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. Now the words before us suggest, upon the one hand, very strongly, the simply gratuitous character of the Christian benefits, and the sense of undeserved kindness with which they are to be received. The first effect of gaining Christ is union to Him, and the apostle counts all but loss that this union may not only exist, but may maintain and exhibit its reality-so as that, at the final inquisition, he may be found in Christ and enjoy the resurrection of the dead. Verse 6. 1:16). Ellicott's Commentary for English Readers. Ephesians 1:7. This abiding joy is fitting for the believer because it shows that we really do trust in a God whom we really believe is in control. ", "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,". 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. "O God, thou art my God." 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