So the place of forgiveness in the Divine administration is vindicated and safeguarded; and while forgiveness comes to us as a gift of the Father’s compassionate heart, it is found to be true also that "Christ washed us from our sins in His own blood." 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. τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει-to wit, “the righteousness which is of God on faith.” His own righteousness was ἐκ νόμου, but this is ἐκ θεοῦ-having God for its origin, and it rests- ἐπὶ τῇ πίστει-upon faith. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him. Philippians 3:9 Context. 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 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. His words are that he will have “taken hold of it” when he finally arrives. 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. (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. of Bar., lxvii. It must be, for God is in it. i. It is the movement of one"s whole soul in confidence out toward Christ. How imperfectly this takes place on our part need not be said. He who was ἄδικος becomes δίκαιος, and escapes that κατάκριμα which sin merits, Romans 8:1, the ὀργὴ θεοῦ-Romans 1:18; nay, enjoys the benefit of redemption- τὴν ἄφεσιν τῶν παραπτωμάτων. At the same time, the same words of the Apostle suggest very strongly the Divine stability of the good which meets us in Christ. Explanation and Commentary of Philippians 3:13. 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. We could say that we reach heaven not by walking up a set of stairs but by riding an elevator. 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. 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. We abide with God in the forgiveness of sins. ), Philippians 3:9 âand be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faithâ. 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. Bible Study Tools ... Philippians. It cannot be unpractical. "This poor man cried," and the Lord heard him. The only way to find favor with God is to humbly submit, in obedient faith to the Lord Jesus Christ (Romans 3:23-26). 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. If Paul had succeeded in the enterprise of his earlier days, when he sought righteousness by the law, he would, as he hoped, have found acceptance in the end; and various blessings would have followed. It is the Father’s loving will that it should be so. Verse 8. 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. ‘Through the faithfulness of Christ.’ Strictly speaking in Pauline literature pistis (faith, faithfulness) followed by a genitive always indicates the person whose pistis it is (compare e.g. The faith to which this righteousness arises is faith that unites to Christ, and not any other kind of faith. Th., ii., pp. 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. 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. Let us close the chapter in another vein. 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. 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. He no longer therefore sought to call on or point to his own righteousness, a righteousness precariously built up by striving to obey the Law, but trusted wholly in the righteousness that had resulted solely from believing in Jesus Christ, the righteousness provided by God through faith. 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. 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. There is just one difficulty in faith-the difficulty of being real. God was managing that plan perfectly. A sailor tried to climb the ascent, but his strong limbs trembled, and he was at last obliged to give up the attempt. 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. They (and the apostle had been one of them) had a zeal of God, but not according to knowledge. That is to say, the new relation is not represented as a relation created for us by a mere Divine fiat that it shall be so. 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 may be posturing as if he were, but he is not doing it. Hence also this Christian benefit, though it is distinguishable, is not separated radically from the other benefits. That which is through the faith of Christ, that righteousness which is of God by faith. Philippians 3:9, Here are the two righteousnesses clearly laid downâin one or the other of which we must all stand before Godâthe righteousness which is of the law, and the righteousness which is of God by faith in Christ. 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. —Legal and evangelical justification are put in sharp contrast. [Romans 1:17] Also, it is opposed to the wrath of God. No longer. . 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. But then, in the next place, the forgiveness of sins itself is referred to the mediation of Christ, and the work accomplished in that mediation, as its known basis. âWhich is from Godâ: A right standing with God cannot be earned, merited, or deserved. It is for him fundamental. And this is true also of Christian religion. the righteousness which is of God by faith. The platform he hoped to reach by the efforts of a lifetime is already under his feet. Philippians is a great example of biblical letter literary structure. See under Philippians 2:8. 177â178). 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. But in Christian religion we are aware, as of strength which can remedy our weakness, so of forgiveness which can put away our sins. Instead of that, because of His grace manifested in Jesus Christ the crucified and working through Christ’s death, He deals mercifully with sinners, treats them as righteous on account of the propitiation made by the Righteous One, treats them as standing in a right relation to Himself, i.e., pardons them. And this connection of faith is further described thus- λογίζεται ἡ πίστις εἰς δικαιοσύνην; or, subjectively, καρδίᾳ πιστεύεται εἰς δικαιοσύνην. Paul’s Christianity began thus: "Behold, he prayeth.". With this it comes face to face before God. The apostle characterizes it as his own - ἐμήν-as wrought out and secured by himself. Alford renders “on my faith,” but the phrase seems to be a portion of a general definition. To this objection we demur. 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