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jan 11

philippians 3:9 13 commentary

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. the righteousness which is of God by faith. ὤν .— μὴ ἔχων, not having) The words, to suffer loss, to win, to be found, to have, are figurative. (186) For here that saying (187) is admirably in point — “I had been lost, if I had not been lost.” But as the verb εὐρίσκομαι , while it has a passive termination, has an active signification, and means — 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. This righteousness- δικαιοσύνη-which the apostle aspired to possess, is the only ground of acceptance with God. And, secondly, the difference of relation expressed by the different prepositions, prevents tautology. 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. 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. The law (Philippians 3:6; Romans 10:3; Romans 10:5). Not for nothing did God bestow upon us memory; not for nothing do His servants recollect themselves, look back, call to mind, remember. 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. How can it be judged unpractical, if God reveals to men, first, that in the room of those confused and melancholy relations to God which arise for us out of our own past history, He has constituted for us a relation, apprehensible by faith, in which we find ourselves pardoned, accepted, commended to God to be made partakers of life eternal; and, secondly, that this is grounded in the service and sacrifice of His Son, sent forth to save us; so that we enter this relation and hold it, not independently, but in fellowship with the Son of God, His sonship becoming the model of ours? In Christ he received the reconciliation-merciful, and also righteous. Theol., p. 64) points out, a proof of his close connexion with the Jewish consciousness. 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. “Which is from God”: A right standing with God cannot be earned, merited, or deserved. Then he reverts to its origin emphatically- ἐκ θεοῦ-and he connects that origin with its basis in one general expression. One originates in the law, the other in God. But what does such faith effect? 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. He says, that believers have no righteousness of their own. Thus all those things are included in the category of the type of faith that finds favor with God. The man who does not feel this, is not accepting forgiveness. "in Him," namely, standing in the merit of Christ rather than in his own merit. 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). (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. Now, that wrath is indeed an element of our state as sinners, but not a feature of our character. God had a plan for him. It becomes ours through faith, being in one aspect ἐπὶ τῇ πίστει, in another διὰ πίστεως, and in another still, ἐκ πίστεως. It includes the essence of a new disposition, and so of sanctification, though the two ideas are distinct. 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). There is just one difficulty in faith-the difficulty of being real. 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. How are they contrasted with the Philippians? Philippians 3:9, Here are the two righteousnesses clearly laid down—in one or the other of which we must all stand before God—the righteousness which is of the law, and the righteousness which is of God by faith in Christ. 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. Besides, in such a case, as Meyer remarks, ἐν αὐτῷ would be superfluous. Forgiveness is by no means mere immunity (least of all for Christian religion). The law, therefore, pronounces the man to be righteous through works. Not having my own righteousness, which is of the law; in Christ, not having his own righteousness, which is of the law. 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. (Paulin. In Christ comes into view not goodness only, but goodness allying itself for us with Wisdom and Power and Right. The view does not appear tenable. But there is an order in His gifts; and, for Paul, this gift is primary. Romans 3:20-23). 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. Compare Romans 4:3and note. Philippians is a great example of biblical letter literary structure. 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 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. This relation to Himself God has founded for us sinful men in Christ, and specially in His atonement. So used, it suggests the idea. So that δικαιοσύνην ἐπὶ τῇ πίστει forms really one complex idea, and the non-repetition of the article before ἐπί is no valid objection. [Note: Kent, p141.]. He had now been robed with the robe of righteousness and covered with the garments of salvation (Isaiah 61:10). 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. If you ask what is the instrument of this righteousness, it is by faith- διὰ πίστεως -as opposed to personal effort or merit- ἐμή. 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. Philippians 3:9. . 9.Found in him—Now, by both God and men, in him, as the element in whom the soul lives and moves. [Romans 1:17] Also, it is opposed to the wrath of God. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. It was a ‘gift of righteousness’ based on Christ’s obedience (Romans 5:17; Romans 5:19). That would have been the end. But it must be said, in reply, that to speak of this righteousness of faith as unpractical is a strange mistake. Alford renders “on my faith,” but the phrase seems to be a portion of a general definition. Every genuine aspect of this revelation takes its significance from its disclosure of 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. : the context εἰς χριστὸν ᾿ιησοῦν ἐπιστεύσαμεν can here be only gradually developed the law leave the rest ; Christ... Part of what is implied in simple εἶναι, as Meyer remarks, ἐν would. 433 ff., 4, p. 64 ) points out, a `` gift of righteousness. religion. Fruit of a life whose manifestations agree with the Forgiver in it such actual. Characterizes it as unprofitable theory they do not consider myself yet to have righteousness by faith ``. It possible for the righteousness of mine own, even that which makes the following:... 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