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. The *emperor Augustus allowed retired soldiers to live thereafter they had supported him in a battle in 31 *BC. It is for him fundamental. And if you seek for its nature and adaptation, it rests ἐπὶ τῇ πίστει-on faith. 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. 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. 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. Christian religion roots itself in the confession of sin, and therefore of ill-desert; it signalises itself by a deepening sense of the seriousness of the situation in this respect. 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. 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. “Not having a righteousness of mine own”: “Not having a supposed right standing which depends on my doing what the law commands” (Wms). We have access to God, and we abide in the Father and the Son. Not having mine own righteousness; as a ground of acceptance. Philippians 3:9 9 and be found in him, not having f a righteousness of my own that comes from the law, but g that which comes through faith in Christ, the righteousness from God that depends on faith— It is because this righteousness has faith for its ground, that faith becomes its instrument. 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. 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. 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. Cf. Christ’s relation to the Father becomes his. 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. Righteousness of faith opened what seemed to Paul the prosperous way into righteousness of daily living. i. I. (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. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. The apostle had felt how vain such a righteousness was, as he has shown in Romans 3:19-20; Galatians 2:16; Galatians 2:21; and he regarded his being found in Christ as utterly imcompatible with such a personal and legal righteousness. It does not simply assert a condition, but it looks at ascertained result. On without the article see on Philippians 3:5supr. Christian religion is a practical matter, -a question of improved dispositions, improved habits, and improved prospects. Pfieid., Paulin., i., p. 175; Hltzm[48]., N.T. Its germ is imparted in believing, although the fruit of a life perfectly conformed to the Redeemer can here be only gradually developed. It appears, then, that the righteousness which is from God, unto or upon faith, expresses a relation between God and believers that is the proper basis for fellowship with God, confiding on their part, communicative of the best blessings on His. the righteousness which is of God by faith. That would have been the end. 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. "Who is a God like unto Thee?" The apostle thought about it. 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. Browse Sermons on Philippians 3:9-11. 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. “Righteousness”: “A right relation to God” (Erdman p. 118). Besides, in such a case, as Meyer remarks, ἐν αὐτῷ would be superfluous. If you inquire for its source, it is ἐκ θεοῦ, opposed to ἐκ νόμου. In 1:12-26, Paul describes his own situation. And to faith upheld by Him on whom we trust all this is more and more made good, and comes true. No longer. It is not possible to take the one and leave the rest; for Christ is not divided. 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. In order to grow to the extent that Paul aspires to, he must move forward, and not backward. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. Luke described the city called Philippi as a *Roman ‘*colony’(Acts 16:12). Christ is all that he needs. 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. He may be posturing as if he were, but he is not doing it. On the other hand, it is righteousness "of faith," or "through faith of Christ," because faith subjects itself to the order of grace, revealed and made effectual in Christ, and therein finds the reconciliation. In particular we are made righteous (in this sense) through Christ, in a manner corresponding to that in which He was made sin for us, [2 Corinthians 5:21] Hence the blood, the sacrifice, the obedience of Christ are referred to on all occasions, in connection with the righteousness of faith, as explicative causes to which this is to be traced. 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. Philippians 4:1-5 Commentary. "Through this Man is preached to us the forgiveness of sins." bei Paulus, Tübingen, 1896; Kölbing, SK[49]., 1895, 7 ff. 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. 2. 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. 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. Verse 5. Coffman Commentaries on the Bible. He had now been robed with the robe of righteousness and covered with the garments of salvation (Isaiah 61:10). Winer, § 20, 2. Rather, the putting of it away brings with it the strangest, lowliest access to 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. The apostle characterizes it as his own - ἐμήν-as wrought out and secured by himself. (9) Not having mine own righteousness, which is of the law.—This is not the same as “righteousness in the Law,” that is, defined by law. But bear this in mind, that a righteousness to be available before God must be a perfect righteousness. (Paulin. [Romans 10:3]. but that which is through faith in Christ. The phrase “in Him” signifies no form of external fellowship, nor is it to be explained away as denoting mere discipleship. The syntax connects it most closely with εὑρεθῶ. Compare Romans 10:3and note. Philippians 3:9 It is the movement of one"s whole soul in confidence out toward Christ. Paul faces each arduous step in his new enterprise, strong in the conviction that his standing before God is rooted, not in his doings nor in his feelings, but in his Saviour in whom he holds the righteousness of faith. But if God in Christ is reaching us along those lines, or if we, alive to His eternal character, and conscious of our guilt and need, are reaching out to real relations and real fellowship with Him through His Son our Lord, then it cannot be unpractical. 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. of N.T., pp. Let us close the chapter in another vein. These he represents as so directly opposed to each other, that they cannot stand together. 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. 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. 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. Verse 1. For in Christ he has been provided with a righteousness that surpassed any righteousness that he himself had built up, a righteousness that was total and complete, the very righteousness of Jesus Christ (2 Corinthians 5:21; 1 Corinthians 1:30; Romans 3:24-28). Explanation and Commentary of Philippians 3:13. To spend the rest of our lives in this age closing that gap requires a certain joyful “strain” toward what is yet to come. Compare Romans 8:1-4and notes. If you follow the suggestions above, you will begin to see distinct sections that are all united by common themes. 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 ) . "God sent His Son, made of a woman, made under the law, to redeem them that were under the law." 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. "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." 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. [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." Now a relation to God which looks forward to all this, which is the basis for it and the entrance to it, descends on the believing man through Christ. Paul insists that he would like to see the Philippians being “of the same mind, having the same love, being in full accord and of one mind” (2:2). It supposes human life to place itself under the influence of an order of motives that is to be comprehensive and commanding. Is it unpractical to be conscious of such a relation between God and men, for ever embodied and made accessible in His Son our Saviour? Yet our faith is that this is real, otherwise Christianity would not be for us the opening of an eternal blessedness. Studien, pp. That Is given through faith. He saw the Son of God in His life, death, and resurrection. 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,’. Philippians 3:7-8 Commentary. PHIL. This righteousness comes to us "through faith" in Christ, and it comes to us "on the basis of" (or "by," NIV) "faith" from God. '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. Participation in blessing depends upon it, as the living and identifying bond which secures communion in all He is and has. The qualifying words here show what Paul has in view.— . 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. This exceedingly important chapter containing some of the profoundest Christological teaching in the word of God begins with an earnest plea for unity, in which Paul stated a fourfold basis of his appeal with an intensity indicating that "There was serious personal strife for place among the Philippian Christians. 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. Be found in him (Ephesians 2:6) - as the element of my life, at His coming again. Ephesians 1:7. ESV Brothers, I do not consider that I have made it my own. 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. as connected with God, the Judge of men. 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. of Bar., lxvii. In Christ he received the reconciliation-merciful, and also righteous. 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? The only way to find favor with God is to humbly submit, in obedient faith to the Lord Jesus Christ (Romans 3:23-26). Philippians 3. Of the possessor of such righteousness it may be said- δικαιοῦται παρὰ τῷ θεῷ. Verse 6. If we are to experience God’s mercy or Christ’s kindness in any practical form, then that is to be so; and it is shorter to say so at once. 1:16). So used, it suggests the idea. 127–129, 138–139; Häring, . 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 this other righteousness is of God, as he says in the next clause, and its instrument is faith- διὰ πίστεως χριστοῦ. God was managing that plan perfectly. but that which is through faith in Christ, Here is a different kind of righteousness. [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. But if forgiveness, which is itself a meeting with God in peace, refers itself to the mediation of Christ as preparing for us a blessed relation to God-a righteousness of faith-how should our whole fellowship with God, in grace, fail to presuppose the same foundation? We meet God in the forgiveness of sins. 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. ὤν .— μὴ ἔχων, not having) The words, to suffer loss, to win, to be found, to have, are figurative. He would have emerged from his task a man stamped as righteous, and fit to be treated accordingly. It has the additional idea of being discovered to be, or proved to be. But when it is real, it makes all things new. Here was the strong foundation on which faith found itself set to learn its lessons, and perform its service, and fight its battles. Verse 4. χριστοῦ is not the genitive of source, as Am Ende and Jaspis regard it, but that of object. The harmony with God on which he has entered becomes, in some degree, matter of consciousness for himself. It is a righteousness resulting from the works of the Law (Galatians 2:16), earned by an obedience to the Law, which is “mine own”—“not of grace, but of debt” (Romans 4:4)—such as St. Paul declares (in Romans 10:3-6) to have been blindly sought by Israel, which he there defines as “life by doing the things of the Law.” 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. not having a righteousness of mine own, even that which is of the law. Paul visited Philippi again onhis third journey (Acts 20:1-6). Our prayer rises not merely out of the sense of weakness, but out of the consciousness of demerit. He is in prison­­­, but assures the Philippian Christians that his … This last thought must be regarded as the basis on which the clauses immediately following rest.— . 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. 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. Every other is simply impossible. 3:24). The righteousness which is of God, by faith. However, let us emphatically note that it is as "in Christ," "found in Him," the Apostle possesses this form of well-being. 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). It is not a righteousness which he can win by legal observances. Sometimes a claim to be approved, or judicially vindicated, is more immediately in view when righteousness is asserted. 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 the Father’s loving will that it should be so. Haussleiter, Greifswald. 3:3 For we [Christians] are the true circumcision, who worship God in spirit {and} by the Spirit of God and exult {and} glory {and} pride ourselves in Jesus Christ, and put no confidence {or} dependence [on what we are] in the flesh {and} on outward privileges {and} physical advantages {and} external appearances--. cit., p. 231), the relation with God into which we are brought by His grace for Jesus’ sake, regarded more or less as an activity of His, practically = salvation (which, already in O.T., rested upon the rectitude of God’s character, see, e.g., Isaiah 51:5-8, Psalms 98:2). of faith as something very wonderful. 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. The former clause we regard as a general and comprehensive declaration, and this one as a more special result. Wiesinger understands the first clause- διὰ πίστεως χ.-as describing faith objectively, and the second- ἐπὶ τῇ πίστει-as pointing out the individual or subjective foundation. (Hint: these themes are all condensed in the amazing Jesus poem in chapter 2). Paul is writing about his goal of attaining the resurrection from the dead and having a righteousness that is in Christ alone. Once lost, I have been "found;" and I hope to be perfectly "found" by Him (Luke 15:8). The apostle, however, desires above all things to be found in Him, now and ever. 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. 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). (See Ephesians 2:8-10, and Note thereon. 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. It is that which makes the believer one with Christ. This . 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. It may be pernicious, if it takes the form of a cold, presumptuous arrogance, or of a self-satisfied Pharisaism; that is to say, if God be not in it. And this union is so real, that the apostle calls those who enjoy it a very portion of Christ. 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. Then he reverts to its origin emphatically- ἐκ θεοῦ-and he connects that origin with its basis in one general expression. Such is its peculiar nature, that its effect is made to depend upon faith; therefore by faith is it realized and appropriated. God had a plan for him. It is not derived from what man can do, as in observance of the law, but comes to men through their belief in the incarnation and sacrifice of Christ. 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. We need not conceal from ourselves, however, that many find the doctrine thus ascribed to Paul unacceptable. Often it denotes excellence of personal character. 3. cont. is best answered by saying, Such faith as is called for by the object of faith set before us, when that is honestly and intently regarded. In Christ comes into view not goodness only, but goodness allying itself for us with Wisdom and Power and Right. So that in Christian religion we listen at Christ’s feet to the testimony directed to all penitent believers, that instead of reckoning in part or whole about the guilt of sins committed, we are to find God in Christ to be One who simply puts away our sin. Philippians is a great example of biblical letter literary structure. ""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.". But what does such faith effect? “In this case,” as Wiesinger asks, “would not ἔχων have been repeated?” Meyer objects that the connection of this righteousness with faith has been already described by διὰ πίστεως χ., and that it would be mere repetition to join ἐπὶ τῇ πίστει to δικαιοσύνην. Th., ii., pp. 3 “then Hezekiah trusted in his works and had hope in his righteousness”. of a life whose manifestations agree with the standard by which lives are tried. 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. (1) We want the past for purposes of humiliation. 2. ep. God’s justifying of us makes us in His sight: we possess . The expression ‘by faith’ is not quite simple. 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”. 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 the question, What kind of faith? Paul’s Christianity began thus: "Behold, he prayeth.". 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. 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). But there may also be reference made to that passing away of old things on which he is now dwelling. пояснение к Рим. 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 likely he means that he will lay hold of it when he goes to be with Jesus, whether through death, or the return of Christ. [Romans 4:24]. 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. 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. The retention of the word by Paul to denote the position of the Christian before God is, as Holst. "I will confess my transgressions unto the Lord." NKJV Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead. “But that which is through faith in Christ”: A right standing before God cannot be accomplished by works of human merit (Titus 3:5), being a good moral person (Acts 10:1-2; Acts 11:13-14), or by flawlessly observing the Law of Moses. Th., pp. At the same time, the same words of the Apostle suggest very strongly the Divine stability of the good which meets us in Christ. The idea is involved of a revelation of real character. It must, so far, damage our conceptions of the manner in which it befits God to bestow blessings on sinful men, and also our conception of the spirit in which we should receive them. Perhaps the state of the case will more clearly appear if we fix attention on one Christian benefit. 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 soul—and towards that he pressed forward, as an active runner presses towards the goal—"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. And moves face to face before God is, therefore, pronounces the man to be found in Him ”! 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Judaism took the place of opposition to the wrath of God in the righteousness of,... Good, and the apostle designed to inculcate in such a righteousness that is not separated radically from the observance. He prayeth. `` however, that believers have no righteousness of is!

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