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. 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 ) . 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. One originates in the law, the other in God. Pelag. 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. "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. Pfieid., Paulin., i., p. 175; Hltzm[48]., N.T. He did not come to this decision by a snap opinion. Thus both St. Paul’s statements are true, ‘We being many are one body in Christ;’ and again, ‘Ye are the body of Christ.’. Such is its peculiar nature, that its effect is made to depend upon faith; therefore by faith is it realized and appropriated. The imperfection on our part is, indeed, only exceeded by the condescension on His. The noun . Not having my own righteousness, which is of the law; in Christ, not having his own righteousness, which is of the law. Every other is simply impossible. Th., ii., pp. of a life whose manifestations agree with the standard by which lives are tried. In Christ believers are graced with entrance into an order of salvation divinely strong and durable. 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, Не со своею праведностью, I. Philippians 3. But there may also be reference made to that passing away of old things on which he is now dwelling. "I will confess my transgressions unto the Lord." (See notes on Romans 3:21-25.). Paul himself freely uses the word in different applications, the sense, in each passage, being determined by the context. Christ imparts life to him. If they do not count it positively misleading, as some do, they yet regard it as unprofitable theory. The only way to find favor with God is to humbly submit, in obedient faith to the Lord Jesus Christ (Romans 3:23-26). 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. Compare Romans 8:1-4and notes. Philippians 3:9 And be found in him This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. 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 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. Theol., p. 64) points out, a proof of his close connexion with the Jewish consciousness. bei Paulus, Tübingen, 1896; Kölbing, SK[49]., 1895, 7 ff. Forgiveness, as it were, leads in all other blessings by the hand; or, each blessing as it advances into a Christian life, comes with a fresh gift of forgiveness in the heart of it. Own righteousness, which is of, [ ek (Greek #1537), from: such as I strove after from my own obeying]. He had now been robed with the robe of righteousness and covered with the garments of salvation (Isaiah 61:10). 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. . 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. The fulness of blessing had not yet come into possession and experience. 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 relation is first of all a relation completely grounded and made good in Christ; and then we are participant in it with Him, in virtue of our faith in Him. Mere love and pity were the inspiration of His coming: obedience and sacrifice were the form of it. —Legal and evangelical justification are put in sharp contrast. Of the possessor of such righteousness it may be said- δικαιοῦται παρὰ τῷ θεῷ. If, through Christ, such things as these arise for us, if, through Him, influences reach us that tend to such results, then those are the practical specimens which interpret to us a Saviour’s kindness. 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. Cf.Galatians 2:17, ’ .— . Thus the thought would include that of 2 Corinthians 5:17 : ‘If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.’ In this way the finding would refer to the union with Christ, both in time and in eternity. 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. Paul shared with the Philippians the principle of being able to rejoice in the Lord – not in circumstances or in situations, but in the Lord who works all things together for good. 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. 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. “No longer counting on being saved by being good enough” (Tay). Winer, § 55, 1. “Righteousness”: “A right relation to God” (Erdman p. 118). Verse 12. the lament for the destruction of Jerusalem in Apoc. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. Meyer regards those words as depending on an understood ἔχων, repeated after ἀλλά. Clearly the Apostle thinks of this righteousness. Philippians 3:13. God’s justifying of us makes us in His sight: we possess . Paul put confidence in … 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. That self-righteousness in which Saul of Tarsus had been so confident he had found utterly vain; and renouncing all hope therefrom, he turned to Christ, receiving his justification as a flee gift of divine grace. This . The phrase does not signify in faith or in fide, as the Vulgate renders it; nor per fidem, as Beza supposes it; nor on account of faith, as De Wette explains it; nor yet exactly on the condition of faith, as is the view of Matthies, Rilliet, and van Hengel-a view which is rather secondary and inferential, than primary and exegetical. The reason of the διά is to be found in the ἐπί. And be. "God hath sent Him forth for a propitiation, through faith in His blood, to declare His righteousness for the remission of sins that are past, that He might be just, and the Justifier of him that believeth in Jesus." It is not a righteousness which he can win by legal observances. 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. Sometimes it denotes rectitude or justice, as distinguished from benevolence. 3. cont. It may be noted that in the Epistle to the Romans, we have righteousness “through faith,” “from faith,” “of faith;” for there it was needful to bring out in various forms the importance of faith. What does this new relation to God precisely mean? The entire process implies his guilt, but he is no longer exposed to the penalty; he is held, or dealt with, as a righteous person, “the external justice of Christ Jesus being imputed to him.” And the result is- οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν. is only reached “through the faith of Christ,” i.e., the faith which Christ kindles, of which He is the author, which, also, He nourishes and maintains (see esp[46]. Paul’s Christianity began thus: "Behold, he prayeth.". If you follow the suggestions above, you will begin to see distinct sections that are all united by common themes. Lifetime is already, even in its earliest life, at length, we come with that!!... There are two things that are all united by common themes the reason of word! In God. manner, as is affirmed by Grotius, Am Ende and Jaspis regard,! And so, at length, we come with that relations with God on which clauses... Place on our part is, indeed, things may seem to be core of our,... 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