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. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. 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. Christ’s atonement is the way which grace has taken to bring in the righteousness of 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. 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. 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. [Romans 10:3]. And he knew in his own soul"s experience, that all who, in that dreadful day, were not found in Christ, would be consigned to the eternal pit of woe. It is for him fundamental. 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. 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. Romans 3:24. 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). He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. 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. 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. But bear this in mind, that a righteousness to be available before God must be a perfect righteousness. When we see how the apostle connects with this animated expression of his feelings “the resurrection of the dead,” we would not be so decided as are Meyer and De Wette, in denying Beza's supposition of a tacit relation to the day of judgment. ), "That I may be found in him." He says, that believers have no righteousness of their own. 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. 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? 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. It should be the very golden core of our religion, III. Compare Romans 4:3and note. But one thing I do: Forgetting what is behind and straining toward what is ahead. 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 due to Christ that it should come so. In the first case, when he uses διά, he has a special contrast in view, which he sharply brings out. 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. 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. Often it denotes excellence of personal character. We have nothing that is not sinful to bring before Him; so, at length, we come with that. Browse Sermons on Philippians 3:9-11. One originates in the law, the other in God. The preposition ἐκ is often similarly employed as in the two places last quoted. 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. 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). 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. The Syriac version reads, "this one thing I know"; signifying that whatever he was ignorant of, and however imperfect his … Compare Romans 10:3and note. (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. Such rhetoric in itself can be problematic because it seems as if Paul is erasing their differences by subjecting them to the same mind. thus comes to be God’s gracious way of dealing with us, “forgiveness with the Forgiver in it” (Rainy, op. 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 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. Having referred to the means of this righteousness, he must also characterize its source-. (Philippians 3:9.) The righteousness which is of God, by faith. 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. But argument upon this topic might lead us far. In Christ a relation to God appears, made good, maintained, and verified, in which He gathers to Himself and comprehends all true believers: "for which cause He is not ashamed to call them brethren." Paul is writing about his goal of attaining the resurrection from the dead and having a righteousness that is in Christ alone. In Christ he received the reconciliation-merciful, and also righteous. God, strictly marking sin, might condemn men absolutely, because all have sinned. [1] 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. Philippians 3:12-13 Commentary. 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. 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? And be. 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. 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. 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? (See notes on, and note. And as a consequence the only thing that he desires is to be found ‘in Him’. 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. 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. It is all we have. There is just one difficulty in faith-the difficulty of being real. 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. The path to salvation and acceptance is the path of forgiveness (Romans 4:1-8). Verse 10. It springs from God. Pelag. 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. 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. 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--. Participation in blessing depends upon it, as the living and identifying bond which secures communion in all He is and has. Romans 3:3; Romans 4:16). 9.Found in him—Now, by both God and men, in him, as the element in whom the soul lives and moves. the lament for the destruction of Jerusalem in Apoc. When once he had been favored with a view of the righteousness of the Son of God, he wanted no other for time or eternity. Punishment, certainly, in the sense of the separation and evil which sin deserves, passes away. 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. Coffman Commentaries on the Bible. , as the element in whom the soul lives and moves. "in Him," namely, standing in the merit of Christ rather than in his own merit. 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