ÐÑÐ¸Ð¼ ÑÑÐµÐ±Ð¾Ð²Ð°Ð½Ð¸ÐµÐ¼ ÑÐ²Ð»ÑÐµÑÑÑ Ð¿ÑÐ°Ð²ÐµÐ´Ð½Ð¾ÑÑÑ Ð¥ÑÐ¸ÑÑÐ°, ÐºÐ¾ÑÐ¾ÑÑÑ ÐÐ¾Ð³ Ð²Ð¼ÐµÐ½ÑÐµÑ ÐºÐ°Ð¶Ð´Ð¾Ð¼Ñ Ð²ÐµÑÑÑÑÐµÐ¼Ñ (ÑÐ¼. Not for nothing did God bestow upon us memory; not for nothing do His servants recollect themselves, look back, call to mind, remember. The central fact of Paul’s religious life and thought, the complete identification of the believer with Christ.— . Thus the thought would include that of 2 Corinthians 5:17 : ‘If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.’ In this way the finding would refer to the union with Christ, both in time and in eternity. See Hebrews 12:2. 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. His words are that he will have “taken hold of it” when he finally arrives. It is a righteousness resulting from the works of the Law (Galatians 2:16), earned by an obedience to the Law, which is âmine ownââânot of grace, but of debtâ (Romans 4:4)âsuch as St. Paul declares (in Romans 10:3-6) to have been blindly sought by Israel, which he there defines as âlife by doing the things of the Law.â We have here, and in the following words, a remarkable link of connection with the earlier Epistles of the Judaising controversy, corresponding to Ephesians 2:8-10, but cast more nearly in the ancient mould. Ð¿Ð¾ÑÑÐ½ÐµÐ½Ð¸Ðµ Ðº Ð Ð¸Ð¼. 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. Verse 13. Verse 10. Christ is all that he needs. Verse 8. And this connection of faith is further described thus- λογίζεται ἡ πίστις εἰς δικαιοσύνην; or, subjectively, καρδίᾳ πιστεύεται εἰς δικαιοσύνην. God was managing that plan perfectly. (See notes on Romans 3:21-25.). The merit of Christ is His righteousness that God credits to the believer"s account when we place our trust in Him (cf. 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. 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. But there is an order in His gifts; and, for Paul, this gift is primary. of a life whose manifestations agree with the standard by which lives are tried. And we, believing m Him, find, in consequence, a new place and standing; we receive a "gift of righteousness" which contains the forgiveness of sins; we obtain, through Christ, a mode of access to God, of which forgiveness is a feature. Having referred to the means of this righteousness, he must also characterize its source-. That would have been the end. "This poor man cried," and the Lord heard him. Thus may express something more than the relation to God into which believers are brought by God’s justifying judgment (which for their experience means the sense of forgiveness with the Forgiver in it). He would have emerged from his task a man stamped as righteous, and fit to be treated accordingly. Is it unpractical to apprehend God in the attitude towards us which is due to such a relation, and to take, ourselves, the attitude of gratitude and penitence and trust which on our side corresponds to it? is only reached “through the faith of Christ,” i.e., the faith which Christ kindles, of which He is the author, which, also, He nourishes and maintains (see esp. 2. ep. The righteousness here spoken of is described as proceeding out of the law, that is, from the perfect observance thereof. 13,14) would keep his perspective right. 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). We meet God in the forgiveness of sins. 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. 34â35). He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. Righteousness—Legal and evangelical justification are put in sharp contrast. But what does such faith effect? 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. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him. Compare Romans 10:3and note. They (and the apostle had been one of them) had a zeal of God, but not according to knowledge. 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. How imperfectly this takes place on our part need not be said. And this union is so real, that the apostle calls those who enjoy it a very portion of Christ. the righteousness which is of God by (on condition of) faith.âThis verse is notable, as describing the true righteousness; first imperfectly, as coming âthrough faith of Jesus Christ,â a description which discloses to us only its means, and not its origin; next, completely, as âa righteousness coming from God on the sole condition of faithââfaith being here viewed not as the means, but as the condition, of receiving the divine gift (as in Acts 3:16). The faith, so called, which misses this, is wrong faith; the faith which marks and welcomes this is right faith. not pretending to be justified either by my own works or by the works of the Jewish law, but by that which proceedeth from faith in Christ, and by his merits. But forgiveness, "in Christian religion, is forgiveness with the Forgiver in it. 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. To the man in Christ all these benefits pertained; in Christ he could claim them all: in Christ he found himself before doors that opened of their own accord to let him in; in Christ it proved to be a fit thing, grounded deep in the congruities of God’s administration, that God should be for him; there fore, also, the pathway of holiness lay open before him. [Romans 5:17] At the same time it is not, on the other hand, an attribute or quality of the human mind, whether natural or imparted; for it is something "revealed." ; Denney, Expos., vi., 3, p. 433 ff., 4, p. 299 ff., Holst., Paulin. Verse 5. Yet the Jews, as St. Paul testifies (Romans 10:1-6), had gone about to establish such a righteousness for themselves. Thus all those things are included in the category of the type of faith that finds favor with God. But now, in reference to his present enterprise, he has found, being Christ, acceptance at the beginning. We may call it a “forensic” word, for certainly there always lies behind it the idea of a standard appointed by God, a law, the expression of the Divine will. But, at last, a poor peasant woman came forward. As the gospel is, the faith must be; for the gospel is the instrument by which faith is evoked, sustained, and guided. Hawthorne makes the following comment: âFaith, therefore is not intellectual assent but the act of personal trust in and self-surrender to Christ. (186) For here that saying (187) is admirably in point â âI had been lost, if I had not been lost.â But as the verb εὐρίσκομαι , while it has a passive termination, has an active signification, and means â 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. Cf.Galatians 2:17, ’ .— . Ð¿Ð¾ÑÑÐ½ÐµÐ½Ð¸Ðµ Ðº Ð Ð¸Ð¼. 'The righteousness of faith,' in Paul's sense, is the righteousness of Christ appropriated by faith, as the objective ground of confidence, and also as a new subjective principle of life. but that which is through faith in Christ, Here is a different kind of righteousness. I no longer count on my own righteousness through obeying the law; rather, I become righteous through faith in Christ. ὤν .— μὴ ἔχων, not having) The words, to suffer loss, to win, to be found, to have, are figurative. Haussleiter, Greifswald. Forgiveness of sins is the primary grace, and it sets the type of the grace to which we owe all benefits. , as usually in Paul’s writings, means a right relation between him and God. That project failed when the great discovery on the road to Damascus showed him to himself as all astray; in particular, when the law itself, coming home to him in the fulness of its meaning, both revealed to him the beggarliness of his own performance, and, at the same time, stung into appalling activity ungodly elements within him. The realization of the archetype of holiness by Christ is the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. And as a consequence the only thing that he desires is to be found ‘in Him’. The expression ‘by faith’ is not quite simple. If you read it in the passive voice, an antithesis must be understood â 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? It makes its way by incarnation and atonement and resurrection to a kingdom which, being first Christ’s, appointed to Him, is also His people’s, appointed to them. Through all exercises and attainments of Christian religion that are genuine, this thread goes. The Apostle knew a time was coming when God would search Jerusalem as with candles. Perhaps the state of the case will more clearly appear if we fix attention on one Christian benefit. And to faith upheld by Him on whom we trust all this is more and more made good, and comes true. Trembling, therefore, in his conscience, as feeling that the wrath of God was revealed against him, and all unjustified sinners in a broken law, and knowing that he must sink for ever under the terrible indignation of the Almighty, if he had no covering for his needy, naked soul but his own righteousness, he fled out of it to find justification and acceptance, mercy and peace in the righteousness of Christ. Philippians 3:14 Commentary. Compare Romans 4:3and note. If you follow the suggestions above, you will begin to see distinct sections that are all united by common themes. Is this unpractical? If, through Christ, such things as these arise for us, if, through Him, influences reach us that tend to such results, then those are the practical specimens which interpret to us a Saviour’s kindness. 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. This was the righteousness from God to faith, in the strength of which he could call all things his own. 3 “then Hezekiah trusted in his works and had hope in his righteousness”. For, in this way, the meaning will be more complete, and the doctrine the more ample â 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. He knew a day was hastening on when the secrets of all hearts would be revealed. Then he reverts to its origin emphatically- ἐκ θεοῦ-and he connects that origin with its basis in one general expression. That, however, might appear arbitrary. The past is gone and has served the purpose to get him to today, where he must continue onward and upward in God. . He forgot the things which were behind, so as not to be content with past labours or present measures of grace. Paul visited Philippi again onhis third journey (Acts 20:1-6). Paul"s vision turned again to the future and the judgment seat of Christ. Pelag. Compare what Paul says in, John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Robertson's Word Pictures in the New Testament, Expository Notes with Practical Observations on the New Testament, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible, Alexander MacLaren's Expositions of Holy Scripture, Justin Edwards' Family Bible New Testament, John Eadie's Commentary on Galatians, Ephesians, Colossians and Philippians, Schaff's Popular Commentary on the New Testament, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Commentary by J.C.Philpot on select texts of the Bible, Text and Manuscripts of the New Testament. Winer, § 55, 1. Thenceforth he "was determined to know nothing, save Jesus Christ and him crucified," and Jesus became to him his "all in all." Philippians 3:9, NLT: "and become one with him. Righteousness of faith opened what seemed to Paul the prosperous way into righteousness of daily living. The reason of the διά is to be found in the ἐπί. KJV Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before. The apostle, however, desires above all things to be found in Him, now and ever. It comes from God, the one only Giver of all good things; it is obtained through faith as the instrument or means; and it is given on that faith - on condition, that is, of a living faith abiding in the soul. Romans 3:24. of Bar., lxvii. Therefore the full force of the words is ‘when faith is rightly used,’ which also may be the sense of ‘by faith.’, I may be found in him not having my justice, which is of the law; i.e. ", "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,". It is a history of progress in true goodness. At all events, while the apostle does not bring out the points of a contrast with the finical order of a rhetorician, he holds up two different aspects of faith-faith as the means, and faith as the foundation. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no … 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, 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. Galatians 3:11. Paul put confidence in … But when it is real, it makes all things new. 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. Read Introduction to Philippians “And be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.” Some people suspect they have committed some terrible sin that precludes them from an eternal relationship with God. The apostle thought about it. The word "found" suggests that Paul might be looking to the final day, seeing that it is vain to be "in Christ" now, if one does not remain faithful and is found outside of Christ at death or when Jesus comes again (2 Timothy 2:11-13). Forgiveness, as it were, leads in all other blessings by the hand; or, each blessing as it advances into a Christian life, comes with a fresh gift of forgiveness in the heart of it. "God be merciful to me a sinner." It asks great things from a great God. The syntax connects it most closely with εὑρεθῶ. On that day Paul wanted to be found "in Him," namely, standing in the merit of Christ rather than in his own merit. Philippians 3:9(ESV) Verse Thoughts Paul was a Pharisee of the Pharisees, in other words he was exemplary in outwardly keeping the Law of Moses, as required by the self-righteous religious mind-set. Such is its peculiar nature, that its effect is made to depend upon faith; therefore by faith is it realized and appropriated. Hence also this Christian benefit, though it is distinguishable, is not separated radically from the other benefits. It is not any arbitrary act, as if God treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man-namely, faith. For Paul here makes a comparison between two kinds of righteousness. #1 “Brothers and sisters,” A common way for the authors of the New Testament to start a section, the Greek is “brothers,” but the meaning of brothers in the context is everyone, brothers and sisters. Verse 12. "And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." thus comes to be God’s gracious way of dealing with us, “forgiveness with the Forgiver in it” (Rainy, op. The preposition might also be rendered ‘upon.’ And this more literal rendering perhaps brings out most nearly the sense which seems to be ‘on the condition of faith.’ But since He who bestows the faith is also God (cf. It does not simply assert a condition, but it looks at ascertained result. 2 Peter 1:4-5), both the faith and the righteousness have their efficient cause in God, and the latter is given in succession to the former, according as men use the boon first bestowed. But one thing I do: Forgetting what is behind and straining toward what is ahead,”. 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. 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. (See notes on, and note. It is, therefore, something that is from God to us believing, a "gift of righteousness." Verse 1. He concluded that eternal values (vv. What seems needful here may be soon spoken. So often as faith lifts him into the heavenly places where Christ is, he finds all things to be his; not because he has achieved righteousness, but because Christ has died and risen, and because God justifies him who believes in Jesus. The former is mine own; 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 faith in Christ, inspired by God, on account of the merit of Christ, and through faith as the condition. Philippians 3:17-19 Commentary. In Christ believers are graced with entrance into an order of salvation divinely strong and durable. But Christian religion, as we know, does not begin with a consciousness of ability to achieve success; it is not grounded in an expectation that by strenuous or apt effort of ours, we may achieve the aims and secure the benefits at which religion points. 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. (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. Righteousness which is of God by faith - `which is from [ ek (Greek #1537)] God, (resting) upon [ epi (Greek #1909)] faith.' It is not possible to take the one and leave the rest; for Christ is not divided. 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. The righteousness which is of God, by faith. "Who is a God like unto Thee?" This . [Note: Kent, p141.]. If we overlook this, we conceal from ourselves great aspects of the work undertaken for us by the love of God. His own merit rested on his own righteousness as the Mosaic Law defined it. 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. A sailor tried to climb the ascent, but his strong limbs trembled, and he was at last obliged to give up the attempt. 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). 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. Our forgiveness is a free gift of God’s goodness; yet also, it is our participation with Christ, sent to us from the Father, in a wonderful relation which He has come to hold to sin and to righteousness. Theol., p. 64) points out, a proof of his close connexion with the Jewish consciousness. [Romans 5:1] With this connection of things in view, the Apostle teaches that righteousness is imputed, or reckoned, to him who believes in Jesus. #3 “But one thing I do: Forgetting what is behind and straining toward what is ahead,” But the fact that he won’t arrive until he sees Christ does not preclude him from straining forward, committed to growing in Christ until his last breath. And so the deepest and earliest exercise of Christian religion is Prayer. We would not say, with Meyer, that the previous clause, “that I may win Christ,” is subjective, and that this clause corresponds objectively to it. He says, that believers have no righteousness of their own. In order to grow to the extent that Paul aspires to, he must move forward, and not backward. There is just one difficulty in faith-the difficulty of being real. It follows that this righteousness, if it exists or becomes available for those who have sinned, includes the forgiveness of sins. His very next thought is to “Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.” How might the influence of these people keep the Philippians … How are they contrasted with the Philippians? (9) Not having mine own righteousness, which is of the law.âThis is not the same as ârighteousness in the Law,â that is, defined by law. It supposes human life to place itself under the influence of an order of motives that is to be comprehensive and commanding. And this is true also of Christian religion. And so, if it be possible for Paul to fall from Christ, then also he must fall from the righteousness of faith. Compare Romans 8:1-4and notes. Thus both St. Paul’s statements are true, ‘We being many are one body in Christ;’ and again, ‘Ye are the body of Christ.’. But . Thus we have here the idea that it was because of His faithfulness that we can have the righteousness which is from God by faith. Paul himself freely uses the word in different applications, the sense, in each passage, being determined by the context. In either case the Apostle sees arising from one a relation which pertains to many, and which brings forth its results to them: on the one hand, sin and death; on the other, righteousness and life. Here was the answer to that woeful problem of the law: righteousness in Christ for a world of sinners, coming to them as a free gift to faith. the faith of Christ = Christ"s faith. Hence he leaves no room whatever for the righteousness of works. Romans 10:10. Mere love and pity were the inspiration of His coming: obedience and sacrifice were the form of it. NIV Brothers and sisters, I do not consider myself yet to have taken hold of it. He now realized that such was a vain task, for nobody ever keeps the law perfectly (Romans 3:23; Romans 7:8-11). Luke described the city called Philippi as a *Roman ‘*colony’(Acts 16:12). the lament for the destruction of Jerusalem in Apoc. Besides, in such a case, as Meyer remarks, ἐν αὐτῷ would be superfluous. —Properly, My bonds are made manifest as in Christ — i.e., my captivity is understood as being a part of my Christian life and work, and so becomes a starting-point for the preaching of the gospel. Choose a verse from 'Philippians 2' to begin your 'Verse-by-Verse' study of God's Word using the more than 100 commentaries available on StudyLight.org ... Search Tools. Once lost, I have been "found;" and I hope to be perfectly "found" by Him (Luke 15:8). (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. Alford renders “on my faith,” but the phrase seems to be a portion of a general definition. When God gave us Christ, He gave us, in a sense, "all things," and indeed all things ordering themselves into an eternal expression of fatherly love and care. The phrase “in Him” signifies no form of external fellowship, nor is it to be explained away as denoting mere discipleship. Th., ii., pp. A robust Highlander, accustomed to climb the hills, tried next, and even his limbs gave way, and he was in fact precipitated to the bottom. He is in prison, but assures the Philippian Christians that his … Every other is simply impossible. Romans 7:10; Galatians 2:17. The passage belongs to a large class in which righteousness is spoken of as accruing, through Christ, to those who are unrighteous, or whose own righteousness has proved unreliable. (Paulin. We abide with God in the forgiveness of sins. One originates in the law, the other in God. Let us take the forgiveness of sins. Apparently Christ Himself came into the inheritance which He holds for us, by an order of things which it was imperative on Him to regard, and by a history which He must fulfil. The retention of the word by Paul to denote the position of the Christian before God is, as Holst. “And actually be in Him,” from the eschatological standpoint (see Viteau, Le Verbe, p. 192). As a *Roman *colony, itscitizens possessed the same rights and laws as those who lived in Italy. It becomes ours through faith, being in one aspect ἐπὶ τῇ πίστει, in another διὰ πίστεως, and in another still, ἐκ πίστεως. So that δικαιοσύνην ἐπὶ τῇ πίστει forms really one complex idea, and the non-repetition of the article before ἐπί is no valid objection. (Hint: these themes are all condensed in the amazing Jesus poem in chapter 2). 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. Philippians is a great example of biblical letter literary structure. Philippians 4:8 Commentary. It is for him fundamental. Our prayer rises not merely out of the sense of weakness, but out of the consciousness of demerit. instantaneously opposition to Pharisaic Judaism took the place of opposition to the Gospel. the righteousness which is of God by faith. All religion, worth recognising in that character, implies earnestness, serious aspiration, and endeavour. 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. [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." The sinner is not indeed held by any legal fiction to be innocent.
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