The Apostle’s course of thought has not led us to raise any question about the nature and the virtue of the faith which apprehends and receives the righteousness of God. âNo longer counting on being saved by being good enoughâ (Tay). 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. 5). But it must be said, in reply, that to speak of this righteousness of faith as unpractical is a strange mistake. 12 Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Righteousness—Legal and evangelical justification are put in sharp contrast. “A righteousness of my own.” Cf.Apoc. Commentary on Philippians 3:12-21 (Read Philippians 3:12-21) This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. 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). Hence there are two things that are to be observed here. Not having mine own righteousness; as a ground of acceptance. (1) We want the past for purposes of humiliation. [Romans 4:24]. In the very hour when he first believed for righteousness, he felt himself entering a kingdom of light, and love, and power, in which all things were possible; and ever after the same order of experience verified itself for him afresh. Let us close the chapter in another vein. Philippians 3:9 and may be found (1SAPS) in Him, not having (PAPMSN) a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith ( NASB: Lockman) Greek: kai he ure tho ( 1SAPS) en auto, me echon ( PAPMSN) emen dikaiosunen ten ek nomou alla ten dia pisteos Ch ristou, ten ek th eou dikaiosunen epi te pistei. 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. Alford renders “on my faith,” but the phrase seems to be a portion of a general definition. And this union is so real, that the apostle calls those who enjoy it a very portion of Christ. The exact character of this which Paul prizes must be carefully noted. Sometimes a claim to be approved, or judicially vindicated, is more immediately in view when righteousness is asserted. 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. But in the righteousness of faith he apprehended all blessings as stretching out their hands to, him, because through Christ they ought to be his. 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. 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. The apostle characterizes it as his own - ἐμήν-as wrought out and secured by himself. But there is an order in His gifts; and, for Paul, this gift is primary. He tells the origin of his own righteousness, and then he contrasts it with evangelical righteousness, not in its origin, but in its means- διὰ πίστεως. Let us take the forgiveness of sins. In order to grow to the extent that Paul aspires to, he must move forward, and not backward. Ellicott's Commentary for English Readers. Thus St. Paul states incidentally, but simply and forcibly, the great doctrine of justification by faith. 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. . 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. '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. And this is true also of Christian religion. I no longer count on my own righteousness through obeying the law; rather, I become righteous through faith in Christ. , as usually in Paul’s writings, means a right relation between him and God. But bear this in mind, that a righteousness to be available before God must be a perfect righteousness. The Apostle, then, conceives of the righteousness, of which he has so much to say, as God’s: it is the "righteousness of God." But, at last, a poor peasant woman came forward. His own merit rested on his own righteousness as the Mosaic Law defined it. Philippians 3:17-19 Commentary. Philippians 4:1-5 Commentary. and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, But that which is through the faith of Christ -, not having mine own righteousness, which is of the law, But that which is through the faith of Christ, the righteousness which is of God by faith, ÐÐµ ÑÐ¾ ÑÐ²Ð¾ÐµÑ Ð¿ÑÐ°Ð²ÐµÐ´Ð½Ð¾ÑÑÑÑ, I. Philippians 3. Nor has εὑρεθῆναι the same meaning with the simple εἶναι, as is affirmed by Grotius, Am Ende, and Henrichs. 13,14) would keep his perspective right. 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? 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). The view does not appear tenable. Verse 2. Philippians 4:7 Commentary. [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. We take it and what follows it as descriptive of the results of gaining Christ and of being found in Him. A sailor tried to climb the ascent, but his strong limbs trembled, and he was at last obliged to give up the attempt. As a traveler overtaken by a violent thunderstorm gladly flies to a house by the wayside wherein he may find shelter from the lightning-stroke and the sweeping rain; or as a ship threatened with a hurricane bends every sail to reach the harbor of refuge in time, so does the soul terrified by the thunders and lightnings of God"s righteous law, seek for shelter in the wounded side of Jesus, and hide itself beneath his justifying obedience. This last thought must be regarded as the basis on which the clauses immediately following rest.— . "Through this Man is preached to us the forgiveness of sins." Find Top Church Sermons, Illustrations, and Preaching Slides on Philippians 3:9-11. It cannot be unpractical. And to faith upheld by Him on whom we trust all this is more and more made good, and comes true. His purpose was-, ‘And be found in him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ (or ‘the faithfulness of Christ’), the righteousness which is from God by faith,’. The retention of the word by Paul to denote the position of the Christian before God is, as Holst. Ð¿Ð¾ÑÑÐ½ÐµÐ½Ð¸Ðµ Ðº Ð Ð¸Ð¼. [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." If you inquire for its source, it is ἐκ θεοῦ, opposed to ἐκ νόμου. There is just one difficulty in faith-the difficulty of being real. The reason of the διά is to be found in the ἐπί. We reach out through faith to seize Christ and make ourselves part of Him!!! Yet more-, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου—“not having mine own righteousness, which is of the law.” We would not connect this clause so closely with the preceding one as, like Tischendorf and Lachmann, not to place a comma between them. The subjective particle μή is used, because the absence of his own righteousness is a mental conception, is expressed as purpose, and not as an actual fact. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. The sinner is not indeed held by any legal fiction to be innocent. They are in him, they are more than stones in the temple of which He forms the head-corner; in Christ, according to His own prayer (John 17:23), believers are made one, both in God and in themselves. To spend the rest of our lives in this age closing that gap requires a certain joyful “strain” toward what is yet to come. The apostle thought about it. As the gospel is, the faith must be; for the gospel is the instrument by which faith is evoked, sustained, and guided. He knew an hour was approaching when the eyes of the Lord would test, and the eyelids of the righteous judge would weigh the words and actions of men. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. not having a righteousness of mine own, even that which is of the law. It is the movement of one"s whole soul in confidence out toward Christ. —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. He is in prison, but assures the Philippian Christians that his … Paul is writing about his goal of attaining the resurrection from the dead and having a righteousness that is in Christ alone. The man who so meets with God, is therein agreed with God about his own sin: he feels God to be in the right and himself to be wholly in the wrong; he feels, in particular, God to be most sublimely and conclusively in the right in the holy pity of His forgiveness. The man who does not feel this, is not accepting forgiveness. But one thing I do: Forgetting what is behind and straining toward what is ahead,”. Verse 5. And as a consequence the only thing that he desires is to be found ‘in Him’. Commentary on Philippians 1:3-11 View Bible Text The opening comments and introduction in Paul’s letters often give us an insight into something of the key aspects of what will follow in the letter as a whole, but also an insight into the life of the church to whom the letter is written and their relationship with Paul. Haussleiter, Greifswald. How are they contrasted with the Philippians? It supposes human life to place itself under the influence of an order of motives that is to be comprehensive and commanding. "Who is a God like unto Thee?" In the latter part of Romans 5:1-21 we have set before us two counter conceptions: the one of sin and condemnation, deriving from Adam, antecedent to the personal action and offence of those who descend from him; the other of free gift unto justification, following from the righteousness or obedience of Christ, this being a gift of grace abounding unto many. God’s justifying of us makes us in His sight: we possess . Here the righteousness is defined as the gift of God; could it have been secured in the law, it would have been man’s own earning and desert; but since that may not be, it is given to the faithful of God’s grace. âAnd be found in Himâ: Paul was already "in Christ" (Galatians 3:26-27). (Paulin. 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 â the one being of man, the other, from God. Its germ is imparted in believing, although the fruit of a life perfectly conformed to the Redeemer can here be only gradually developed. We need not conceal from ourselves, however, that many find the doctrine thus ascribed to Paul unacceptable. I. Galatians 3:11. 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. 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 ) . It includes the essence of a new disposition, and so of sanctification, though the two ideas are distinct. Now just so Christian religion does not begin with a consciousness of deserving something, or an idea that by taking pains we may deserve something, may single ourselves out for at least some modest share of favourable recognition. Every genuine aspect of this revelation takes its significance from its disclosure of God. 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. Verse 10. For the believing man the relation becomes effectual and operative. It is a subject on which much has been said. This was the righteousness from God to faith, in the strength of which he could call all things his own. Romans 8:30. God had a plan for him. We could say that we reach heaven not by walking up a set of stairs but by riding an elevator. ""Faith" is the very opposite of human works; it is the reception of God"s work by those who acknowledge the futility of their own efforts to attain righteousness." And so the deepest and earliest exercise of Christian religion is Prayer. Verse 11. One originates in the law, the other in God. This . The only way to find favor with God is to humbly submit, in obedient faith to the Lord Jesus Christ (Romans 3:23-26). "God sent His Son, made of a woman, made under the law, to redeem them that were under the law." 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. The harmony with God on which he has entered becomes, in some degree, matter of consciousness for himself. 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. the righteousness which is of God by faith. is securely founded on faith in Christ ( .). Ephesians 1:7. Pelag. Philippians 3:9, NLT: "and become one with him. NLT No, dear brothers and sisters, I have not achieved it, but I focus on this one thing: Forgetting the past and looking forward to what lies ahead. It is, therefore, something that is from God to us believing, a "gift of righteousness." He thus, in a general way, places manâs merit in opposition to Christâs grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. 65â66). is added to define, and then the definition is elaborated by the clause with the article. The faith, so called, which misses this, is wrong faith; the faith which marks and welcomes this is right faith. Bible Commentary Bible Verses Devotionals Faith Prayers Coloring Pages Pros and Cons, Be Not Drunk with Wine Meaning and Meditation, Even a Child Is Known by His Doings Meaning and Meditation, Washing of Water by the Word Meaning and Meditation, Righteousness Exalts a Nation Meaning and Meditation, 18 Strong Prayers for a New Place to Live, Having Done All to Stand Meaning and Meditation. 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. It springs from God. And if you seek for its nature and adaptation, it rests ἐπὶ τῇ πίστει-on faith. But in Christian religion we are aware, as of strength which can remedy our weakness, so of forgiveness which can put away our sins. 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. Sometimes it denotes rectitude or justice, as distinguished from benevolence. There is forgiveness with Thee." It is not possible to take the one and leave the rest; for Christ is not divided. In Christian religion we begin as those who have no righteousness, who plead no merit, who owe and are to owe all to Divine mercy. He had now been robed with the robe of righteousness and covered with the garments of salvation (Isaiah 61:10). It is the Father’s loving will that it should be so. In the last section, Paul called us to “rejoice in the Lord”. Perhaps the state of the case will more clearly appear if we fix attention on one Christian benefit. “And actually be in Him,” from the eschatological standpoint (see Viteau, Le Verbe, p. 192). And he points out its source by calling it τὴν ἐκ νόμου- “which is out of the law,” the law being regarded as its origin, and “works” as its means. καὶ εὑρεθῶ ἐν αὐτῷ—“And be found in Him.” The verb is not to be taken with an active sense, as it is taken by Calvin-et inveniam in ipso-thus explained, Paulum renunciasse omnibus quoe habebat, ut recuperaret in Christo. 1 Paul,aanapostleofChristJesusbbythewillofGod,andTimothycourbrother, 2 Tothedsaintsandfaithfulbrothers1inChristatColossae: eGracetoyouandpeacefromGodourFather. The path to salvation and acceptance is the path of forgiveness (Romans 4:1-8). The expression ‘by faith’ is not quite simple. 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. Hence he leaves no room whatever for the righteousness of works. Philippians 3:13 “Brothers and sisters, I do not consider myself yet to have taken hold of it. Philippians 3:9 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: chevron-left Verse 8 Read Chapter 3 Verse 10 chevron-right The Syriac version reads, "this one thing I know"; signifying that whatever he was ignorant of, and however imperfect his … NIV Brothers and sisters, I do not consider myself yet to have taken hold of it. Romans 7:10; Galatians 2:17. It has the additional idea of being discovered to be, or proved to be. The faith to which this righteousness arises is faith that unites to Christ, and not any other kind of faith. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. The imperfection on our part is, indeed, only exceeded by the condescension on His. Not any other kind of relation expressed by the condescension on his righteousness. 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