Views: 2<\/p>
[Note: <\/strong>This MS is available in larger font on our Manuscripts<\/strong> page.]<\/span><\/p>\n Introduction<\/strong><\/span><\/p>\n When compared to the Corinthian epistles or to the respective letters to the Galatians, Timothy, or Titus, the letter to the Philippians is written in mild terms. The reason for this is not hard to discover. Severe, catastrophic problems were threatening the very existence of the churches involved in the aforementioned letters, and those problems had to be addressed directly by the apostle. The Philippian church was apparently free of such major problems. Paul was therefore able to spend much of his letter to them commending their faithfulness and giving them general encouragement and exhortations.<\/span><\/p>\n One of the powerful evidences of the inspiration of the words of the Bible is their timelessness\u2014they are ever applicable and never obsolete. We will find this to be the case with the material in this section of the Philippian letter.<\/span><\/p>\n There is at least one explosion of forceful terminology in Philippians, however, and it is in the early part of the passage before us. It stands out even more forcefully than it might otherwise because it is in such bold contrast with the otherwise generally mild tone of the epistle. A major element of this section consists of what we might refer to as \u201cPaul\u2019s Jewish Resume.\u201d He uses this list of earthly advantages to state in a dramatic way the relative worthlessness of all such privileges and positions when compared with the blessings he found in Christ. This willing exchange of temporal for eternal things is a noble example for all who are moved by spiritual verities.<\/span><\/p>\n One of the powerful evidences of the inspiration of the words of the Bible is their perpetual timelessness, as amply demonstrated in this section of the Philippian letter.<\/span><\/p>\n Exegesis and Exposition of Philippians 3:1\u201311<\/strong><\/span><\/p>\n Chapter 3:1\u20132: A Warning About Dogs<\/em><\/strong><\/span><\/p>\n Verse 1:<\/strong> Some commentators are quick to jump to strange conclusions when they see the word finally<\/em>1<\/sup>\u00a0in this text.2<\/sup>\u00a0Some say that it shows that Paul was rather aimless in what he was writing, intending to end the letter at this point, but kept digressing to various subjects.3<\/sup>\u00a0Others take finally<\/em> as a signal that the section between 3:1 and 4:8 (where Paul uses finally<\/em> a second time) is from a second mysterious, lost epistle (except for this portion, of course), which was combined with another complete letter.4<\/sup><\/span><\/p>\n The Greek phrase (to loipon<\/em>) translated \u201cfinally,\u201d literally means \u201cas for the rest.\u201d Although Paul sometimes uses it as a signal that he is planning to draw his words to a close (as perhaps in 4:8), he is by no means consistent in this use of it. Robertson\u2019s insight is helpful:<\/span><\/p>\n But Paul uses the idiom elsewhere also as in 1 Corinthians 7:29 and 1 Thessalonians 4:1 before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times.5<\/sup><\/span><\/p><\/blockquote>\n Wuest suggests that the idea of the Greek phrase is of \u201csomething left over.\u201d6<\/sup>\u00a0In other words, after Paul had discussed things pertaining to internal matters in the church in the first two chapters, he then used this phrase to introduce a threat from without.<\/span><\/p>\n The first exhortation of this passage is \u201crejoice in the Lord.\u201d From the beginning of this letter Paul wrote of his own joy, and numerous times he exhorted the Philippian brethren to rejoice. Not only is joy a prominent theme, but the kindred element of gratitude is often mentioned as well (1:3\u20135; 4:10, 14\u201316; et al.). Closely related to gratitude and the joy produced by it are the elements of freedom from anxiety, the \u201cpeace of God, which passeth all understanding,\u201d and contentment regardless of one\u2019s circumstances (Phi. 4:6\u20137, 10\u201313). In spite of the suffering, pain, toil, and tears suffered for Christ, Paul never became cynical or embittered. His remarkable spirit provides the example for every Christian that the ordinary approach to life should be one of gratitude and joy (3:17).<\/span><\/p>\n These are all beautiful qualities that are admired by all, and, of all people, Christians ought to be clothed with them. Though in prison when he wrote (1:13), Paul was not complaining or wringing his hands in worry and fretfulness. Rather, he rejoiced, gave thanks, and enjoyed contentment (4:11\u201312). It is not sinful for one to become discouraged and grieved to tears at times. God\u2019s great men of old, including His Son (e.g., Mat. 23:37), have sometimes been overwhelmed by such emotions. There are many things about which many saints ought<\/strong> to be shedding tears, but about which they are totally apathetic. However, discouragement and grief must not be allowed to dominate us and become our constant state of mind.<\/span><\/p>\n To \u201crejoice in the Lord\u201d does not mean that we are to paste a fake smile on our faces and walk around like zombies. However, we should likewise guard against being perpetual \u201csourpusses\u201d and turning into cynics. We have the means of maintaining a constant level of joy that springs from our gratitude to God and His Son for all of the blessings that are ours in the eternal kingdom. In spite of all of the evils and false doctrines in the world and among the brethren, let us cultivate this calm, serene joy.<\/span><\/p>\n The foundation of the unique joy of the Christian life is Christ\u2014we rejoice in the Lord! It matters not how much money one has, how many privileges or powers are his, whom or what one knows, if he is not \u201cin the Lord\u201d (i.e., a Christian, a member of the church of Christ) he can never know true rejoicing.<\/span><\/p>\n Contrariwise, although one is impoverished and persecuted and a fool in the eyes of the world, if he is \u201cin Christ\u201d he knows a joy beyond description. Indeed, the \u201cbrother of low degree\u201d is able to \u201dglory in his high estate\u201d as a Christian (Jam. 1:9). How essential and blessed it is to be \u201cin the Lord\u201d! In Him alone are all spiritual blessings (Eph. 1:3). Tragically, most men who claim to believe in Christ and His Word adamantly reject the very act chosen by Deity by which one comes into Christ and His church\u2014immersion in water for the forgiveness of sins (Mark. 16:16; Acts 2:38; 22:16; Rom. 6:3\u20114; Gal. 3:27).<\/span><\/p>\n Paul indicated that he had earlier taught the Philippians on the subject he was about to introduce. He did not consider it a chore (\u201cirksome\u201d) to repeat these warnings, nor did he apologize for so doing. The next phrase gives his rationale for the repetition\u2014it was necessary for their spiritual safety. Here we see the patience of the apostle in tirelessly covering ground which he had already covered. He used repetition, the time\u2011honored tool of educators, to keep them safe (literally, to keep them from reeling or tottering). Robert Taylor correctly points out that inspiration often makes use of this educational principle:<\/span><\/p>\n Deuteronomy is a rehearsal of Sinaitic statutes. Much is repeated in the historical books of I and II Samuel, I and II Kings, and I and II Chronicles. There is repetition among the synoptics\u2014\u00adMatthew, Mark, and Luke. Peter is thrice interrogated relative to his feelings for the now Risen Redeemer (John 21:15\u201317). Peter employed repetition (II Pet. 1:12ff). The charge to hear with the ear the Spirit\u2019s message is repeated again and again by the Christ in Revelation, chapters 2 and 3.7<\/sup><\/span><\/p><\/blockquote>\n It bears repeating how essential repetition is in learning God\u2019s revealed Truth! We who are preachers sometimes forget the importance of repetition. If we are not careful, we can forget to review the frequency of our preaching on certain fundamental themes that are necessary if the church is to remain pure and distinctive. It is easy to think that since we have preached on a certain subject or exposed a given false doctrine in a sermon or a series of sermons or classes, it need not be dealt with again. However, there are at least three good reasons this is not so:<\/span><\/p>\n We are convinced that many of the serious doctrinal problems now plaguing the church of the Lord can be traced to a failure to follow the cardinal rule of repetitive preaching and teaching on fundamental and distinctive doctrinal themes.<\/span><\/p>\n Wise elders will provide duplication of sound doctrine from pulpit and classroom by means of providing and encouraging use and purchase of good books, such as those produced by Scripturally sound lectureships. They can further enhance this repetition and reinforcement by subscribing to at least one true-to-the-Book Gospel journal for the entire church. If individuals are left to subscribe on their own, inevitably, those who most need the material will not get it.<\/span><\/p>\n Verse 2:<\/strong> \u201cBeware of the dogs\u201d is the first of a triplet of warnings. The thrice\u2011repeated word beware<\/em> lends emphasis to the dangers of which those brethren were being warned. The ones of whom to beware are a single group, referred to by three different terms. The \u201cdogs\u201d were not literal four\u2011legged animals, but humans who were behaving<\/strong> as dogs. It becomes apparent when one reads the second and third warnings that the \u201cdogs\u201d were Jews who had been baptized and who were determined to force Gentiles who would be saved to keep the law of Moses, especially circumcision.<\/span><\/p>\n There is irony in Paul\u2019s application of \u201cdogs\u201d to Jews. Dogs were despised and unclean animals to the Jews. The Gentiles were \u201cdogs\u201d in the eyes of the Jews. Paul took their term of derision and turned it back on them. There were several ways in which those infamous Judaizers were like dogs. They were constantly \u201cbarking\u201d out their false doctrine. They \u201chounded\u201d Paul from city to city, persistently spreading their heresy. Like a pack of rabid dogs, they constantly attacked the body of Christ, biting and devouring all they could. Also, like rabid dogs, their bite was poisonous, destructive, and spiritually fatal if allowed to go unopposed. The apostle could hardly have used a stronger or more odious term to describe those false teachers. They needed to be described in just such terms so that none of the Philippians could mistake the significance of the warning.<\/span><\/p>\n Paul\u2019s second warning was, \u201cBeware of the evil workers.\u201d The Jews were noted for their zeal, often reaching fanatical levels. The scribes and Pharisees would \u201ccompass sea and land to make one proselyte\u201d (Mat. 23:15). Paul\u2019s countrymen had a \u201czeal for God\u201d (Rom. 10:2). In both passages just mentioned the zeal of the Jews was condemned because it was misdirected. When one reads of the indefatigable way the Judaizing teachers worked to impose the law of Moses upon the church of Christ, we do not wonder that Paul called them \u201cworkers.\u201d<\/span><\/p>\n Lamentably, they were evil workers. There is apparently no hesitation on the part of the apostle so to describe those false teachers. They were a corrupt tree that could only produce corrupt fruit (Mat. 7:17\u201318). They were sowing to the flesh, of which they could but reap corruption (Gal. 6:8). To pretend or wish that the work of these men was not<\/strong> destructive, false, and evil would not change the fact that it was<\/strong>.<\/span><\/p>\n How wonderful it would be if all who are zealous in religion could be commended and encouraged because they are zealous for Truth rather than for error! However, it was not so in ancient times, and it certainly is not so now. When one is involved in error, zeal simply makes him a more destructive tool in the devil\u2019s hand. Paul knew that false teachers (whether at Philippi or anywhere else) must never be ignored or tolerated. Regardless of how kind, jovial, well\u2011known, and likable they may be, how many good works they may seem to do, or how zealous they are, false teachers are still \u201cevil workers,\u201d and they must be exposed as such and opposed.<\/span><\/p>\n In this third warning\u2014\u201cbeware of the concision\u201d\u2014Paul specifically identified the \u201cdogs\u201d and \u201cevil workers.\u201d \u201cConcision\u201d translates a term that means to make an incision, to mutilate by cutting the flesh. This word occurs in the New Testament only here. Paul used this term with biting sarcasm and irony to refer to those baptized (but not converted) Jews (thus the circumcised ones) who insisted that Gentiles must be circumcised in order to be saved (Acts 15:1). He refused to call them the \u201ccircumcision\u201d here. Rather, he made a play on words to indicate that they were not the true \u201ccircumcision.\u201d They had merely had a surgical procedure (\u201cconcision\u201d).<\/span><\/p>\n Those wicked zealots originated their own set of \u201csalvation conditions\u201d: faith, repentance, confession, baptism\u2014and circumcision. However, the old fleshly rite of circumcision upon which they insisted was a mere fleshly incision, mutilation, or cutting of the flesh. It was rendered so by the death of Christ (Col. 2:14) and had absolutely nothing to do with salvation through Christ. Those false teachers thought they were preaching circumcision, but actually (as far as any spiritual value was concerned) they were only preaching flesh-cutting, mutilation, or concision. Among the Galatians he described their motive: \u201cAs many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ\u201d (Gal. 6:12). By calling them the \u201cconcision,\u201d Paul boldly exposed the falseness and evil of those teachers and the utter vanity of their contention.<\/span><\/p>\n The work of the circumcision sect had not yet seriously affected the Philippian saints as it had the Galatians (Gal. 1:6). He wanted to prepare the Philippians to recognize these men so as to reject and avoid them. God\u2019s people must be \u201csober\u201d and \u201cwatchful\u201d concerning the devil\u2019s servants, even as for the devil himself (1 Pet. 5:8). Paul apparently anticipated the arrival of these evil men in Philippi and urged the brethren to prepare a \u201cwelcoming party\u201d for them.<\/span><\/p>\n It is significant that, even in an otherwise mildly worded letter of encouragement, the Holy Spirit inspired Paul to strongly caution these brethren. Warnings about spiritual dangers posed by false teachers and their doctrines are appropriate, or else the Bible would not be so full of them, as every Bible student knows it is. Please consider the following thoughts concerning some of the \u201cwhys\u201d and \u201chows\u201d of these necessary warnings:<\/span><\/p>\n The admonitions are frequent that we hear reliable spiritual warnings so as to act upon them and thereby avoid many dangers. The Lord wrote seven letters to as many churches, issuing many warnings designed to save their souls (Rev. 2\u20133). At the conclusion of each letter He urged, \u201cHe that hath an ear, let him hear what the Spirit saith to the churches\u201d (Rev. 2:7, et al.). Clearly, He not only intended for them to hear, but to heed and act upon the warnings He issued.<\/span><\/p>\n Some preachers and elders take pride in not keeping up with \u201cthe issues,\u201d as if this behavior represented some sort of nobility or spiritual virtue. Too few elderships in our acquaintance are careful to stay abreast of the many winds of false doctrine that are blowing ever more strongly and of the men that are blowing them. Preachers and elders who are wise will stay informed themselves and will keep their respective congregations informed. Not all will listen with appreciation, but all need to hear the warnings anyway. Paul wrote the warnings in Philippians (and in many other passages) because he knew brethren needed to hear them for their own spiritual safety.<\/span><\/p>\n Chapter 3:3: The True Circumcision<\/em><\/strong><\/span><\/p>\n Verse 3:<\/strong> By implication Paul indicated above that the Judaizing teachers who sought to enforce circumcision on the Gentiles were not truly circumcised themselves. They had only undergone a surgical procedure on the flesh. Since the passing of the Mosaic law at the death of Christ, fleshly circumcision\u2014as prescribed by the law\u2014had passed away with it as a religious ordinance.<\/span><\/p>\n In writing, \u201cWe are the circumcision,\u201d Paul includes himself and all faithful disciples from Pentecost to the Second Coming. True saints alone, God\u2019s spiritual Israel under the new covenant, hold the true doctrine and fulfill the true practice of circumcision\u2014of the heart rather than the flesh. Such are identified by three descriptive terms: those who (1) \u201cworship by the Spirit of God,\u201d (2) \u201cglory in Christ Jesus,\u201d and (3) \u201chave no confidence in the flesh.\u201d The Judaizers likely failed on all three counts; they most certainly did on the latter two.<\/span><\/p>\n Worship<\/em> is from the Greek word latrountes, <\/em>which actually means \u201cservice rendered.\u201d It is almost always translated service <\/em>and we believe would have been the more accurate rendering here. Since this word is from a present participle, it actually denotes the continual service <\/strong>we render to God, as directed and authorized by the Spirit through His revelation (Col. 3:17). Paul thus clearly implies that the Judaizers were not serving God. To \u201cglory [rejoice\u2014KJV] in Christ Jesus\u201d is to delight in doing the bidding of Him Who gave up all for us. Paul thus implies that the \u201cconcision\u201d delighted not in Christ, but in themselves and in a misdirected loyalty to Moses. In the immediate context, having no confidence in the \u201cflesh\u201d likely applies primarily to the fleshly rite of circumcision these baptized Jews were mandating and in which they trusted. However, in the subsequent verses, Paul extends the application of \u201cflesh\u201d to include not relying for our salvation on our own righteousness (perfect law-keeping), family members, position, wealth, or any other earthly advantage. This reference to fleshly confidence is the springboard for Paul\u2019s introduction of his \u201cresume\u201d (Phi. 3:4\u20136), which was quite impressive from a worldly perspective\u2014all of which he forfeited in becoming a Christian.<\/span><\/p>\n Because this circumcision cult was so zealous, determined, and troublesome to the apostolic church, Paul several times drew a sharp contrast between true and false circumcision:<\/span><\/p>\n For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God (Rom. 2:28\u201329).<\/span><\/p>\n Wherefore remember, that once ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands (Eph. 2:11).<\/span><\/p>\n [Christ] in whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ (Col. 2:11).<\/span><\/p>\n Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God (1 Cor. 7:19).<\/span><\/p>\n For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love (Gal. 5:6).<\/span><\/p>\n For neither is circumcision anything, nor uncircumcision, but a new creature (6:15).<\/span><\/p><\/blockquote>\n Christians, not fleshly Jews, constitute God\u2019s true Israel in the Christian age. God\u2019s promises to Israel of old were always conditional. She forfeited her chosen national status in rejecting her Messiah and Redeemer. The A.D. 70 destruction of Jerusalem was God\u2019s final earthly judgment on Israel as a nation. She had proved herself an evil, adulterous, and sinful people one too many times (Mat. 12:39; 16:4; Mark 8:36). God fulfilled all of the land promises to made to Abraham, Isaac, and Jacob in the days of Joshua (Jos. 21:43\u201345; et al.) God owes Israel nothing.<\/span><\/p>\n The national status and territory the Jews have gained in the past half-century are due to the benevolence of other nations and to its own brute strength, rather than to the fulfillment of promises from God. All of the modern speculative theories relating to a glorious, God-blessed future for the nation of Israel are based on ignorant and\/or willful misinterpretations of Scripture. Ironically, the only way in which a Jew by race may become a part of Israel (as defined by the New Testament) is by obedience to the Gospel whereby he is added to the church.<\/span><\/p>\n Chapter 3:4\u20136: Paul\u2019s Jewish Resume<\/em><\/strong><\/span><\/p>\n Verse 4:<\/strong> Paul may have anticipated the quibble that the reason he had \u201cno confidence in the flesh\u201d (v. 3) was that he had no fleshly advantage which would allow him to do so. The apostle was generally modest, self-effacing, and humble, apparently by his very nature. However, at times it became necessary for him to defend himself against false accusers (2 Cor. 11:21\u201312:13). Philippians 3:4 introduces another such occasion.<\/span><\/p>\n He leads into reciting his fleshly credentials by mentioning those \u201cwho have no confidence in the flesh\u201d (v. 3). He wants all to know that if anyone were entitled to spiritual confidence because of fleshly advantages and accomplishments, he most certainly was. The other side of this principle is equally true\u2014if he, with all of his fleshly Jewish attainments, could not trust in them for salvation, then no Jew could. This statement is no less true of Gentiles\u2014they cannot be saved by trusting in the flesh (Rom. 1:16; 3:9, 23).<\/span><\/p>\n Verse 5:<\/strong> Here Paul begins a recitation of facts about himself that would especially attract the attention of the Jewish troublemakers and those who might tend to give them a sympathetic ear:<\/span><\/p>\n Verse 6:<\/strong> Paul continues to describe some of the personal choices he made out of the deep spiritual convictions he possessed.<\/span><\/p>\n The Judaizing element within the church was composed of Pharisees (Acts 15:5). Lightfoot calls Paul\u2019s statement \u201can expression of intense irony, condemning while he seems to exalt his former self.\u201d11<\/sup>\u00a0As with David, Paul was forgiven of his sinful past, but he never erased the memories. To Timothy he described himself as \u201ca blasphemer, and a persecutor, and injurious\u2026\u201d\u2014the chief of sinners (1 Tim. 1:13, 15). When he described his countrymen as possessing \u201ca zeal for God, but not according to knowledge\u201d (Rom. 10:2), he perfectly described himself before he obeyed the Gospel.<\/span><\/p><\/blockquote>\n Chapter 3:7\u20139: Paul\u2019s Grand Exchange<\/em><\/strong><\/span><\/p>\n Verse 7:<\/strong> With this verse we see the significance of Paul\u2019s detailed Jewish credentials. He trusted in these elements for his righteousness\u2014his salvation before Jehovah. To observing fellow-Jews, Paul \u201chad it all\u201d and \u201chad it made\u201d (cf. Gal. 1:13\u201314). Many must have counted him the ultimate fool to renounce this illustrious heritage, uproot these strong convictions, and abandon such a promising career and future in Judaism. Not only so, but also in their stead he went from principal persecutor to principal promoter of \u201cthe faith of which he once made havoc\u201d (Gal. 1:23). What could cause a man to make such a radical reversal of his course? What could be worth such a sacrifice?<\/span><\/p>\n Saul of Tarsus had likely heard some of the apostles preach their resurrected Jesus and His plan for man\u2019s salvation. And, could such a sensitive soul as this young man not have been deeply impressed with both the message and the manner of Stephen as he consented to his martyrdom (22:20)? When the Lord made His Damascene appearance to Saul (Acts 9:3\u20139), his brilliant mind must have been instantly flooded with numerous significant implications of it, such as the following:<\/span><\/p>\n In his crusade against the Christ, Paul had already amply demonstrated his depth of conviction and his zeal for what he believed. However, in his reactions at Damascus we see his utter honesty. Regardless of personal loss or cost, his integrity demanded that he embrace the startling new Truth that was now plain. Though the Lord\u2019s appearance blinded him physically for a season, it caused him to see for the first time some basic spiritual verities. We can scarcely imagine the agony of Saul\u2019s great soul that underlies the description that \u201che was three days without sight and did neither eat nor drink\u201d and \u201cbehold he prayeth\u201d (Acts 9:9, 11b). Saul of Tarsus dramatically exemplifies the \u201chonest and good heart\u201d in the parable of the sower (Luke 8:15). His integrity drove him to change his object of devotion and allegiance immediately and radically.<\/span><\/p>\n Paul discusses \u201cgains\u201d and \u201closses\u201d in this verse, but only as men view them. He put all of his fleshly advantages together and wrote them off as one great loss (that which causes damage, handicap, or impediment) when He met the Christ. The things that once mattered to him no longer mattered. He could not hold on to them and take hold of the Lord; so he made the right choice. He took to heart Solomon\u2019s statement: \u201cBuy the truth, and sell it not\u201d (Pro. 23:23). Paul\u2019s statement contains a hint of the Lord\u2019s challenging words on gains and losses: \u201cFor what is a man profited, if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?\u201d (Mat. 16:26, KJV).<\/span><\/p>\n His explanation of the reason he made this far-reaching decision to forfeit Judaism implies \u201c\u2026why the Judaizers who now threatened the Philippians should be ignored.\u201d12<\/sup>\u00a0He gave up all of these things \u201cfor Christ\u201d (\u201cthat I may gain Christ,\u201d v. 8), that is, in order that he may have forgiveness and salvation through Him and fellowship with Him. The Judaizers sought these blessings through their ties to Abraham through the law and circumcision, but Paul knew these false teachers had nothing but unnecessary burdens to impart. The Christ was Paul\u2019s \u201ctreasure hid in the field\u201d and the \u201cprecious pearl,\u201d and he willingly gathered all that he had to make the exchange (Mat. 13:44\u201346). Would to God that all men could be so wise and decisive!<\/span><\/p>\n Verse 8:<\/strong> Now Paul elaborates a bit on his statement of verse 7. \u201cYea, verily\u201d is an expression indicating \u201ceven more\u201d or \u201cmore-over.\u201d He not only counted all of his Hebrew accomplishments as sources of damage, but also now counts all things as even worse. Anything that would block him from attaining \u201cthe excellency of the knowledge of Christ\u201d or cause him not to \u201cgain Christ,\u201d he would consider to be \u201crefuse\u201d (i.e., dung, table scraps after a banquet, garbage). Few indeed are those who have such clear spiritual perception as this verse indicates. The entire world and a large percentage of the saints lust for and clutch tenaciously the most trivial trinkets at the expense of gaining Christ. Anyone who wants to know what drove this apostle to sacrifice himself so completely will find the answer here. He will summarize a few verses later in his statement: \u201cbut one thing I do\u201d (v. 13). Only one thing mattered to this man\u2014all else was expendable and dispensable.<\/span><\/p>\n Verse 9:<\/strong> Above all, Paul wanted to be \u201cfound in\u201d Christ, the one for Whom he gave up all things. To be \u201cfound in him\u201d involved the realization that he could not attain righteousness through the law of Moses, the very thing the Judaistic teachers were advocating. If Paul, blameless regarding the law, could not find righteousness before God through the law, then neither could these false brethren, nor any who might follow them.<\/span><\/p>\n To be \u201cfound in Christ\u201d also meant that, rather than in self and the law, the only means of attaining righteousness is \u201cthrough [dia<\/em>, by means of] faith in Christ.\u201d Paul continues by saying that our righteousness through faith in Christ is from God\u00a0 (the source) \u201cby [epi<\/em>, based or resting on] faith.\u201d Righteousness in Christ is not unconditional. When our faith takes hold of God\u2019s grace in Gospel obedience, God cleanses and justifies us through the blood of His Son. Here we have a precious summary of Paul\u2019s great treatise on justification by faith found in Romans 1\u201311. He proved himself willing to pay whatever price it took to have the righteousness of God in Christ. All wise men will do the same.<\/span><\/p>\n Chapter 3:10\u201311: Paul\u2019s Manifold Aim<\/em><\/strong><\/span><\/p>\n Verse 10:<\/strong> Paul not only chose to forsake all earthly title and ambition to follow Christ. Even beyond following Him, his grand aim was to \u201cknow him.\u201d Lightfoot indicates that know<\/em> is an intensive term that means \u201cnot simply \u2018know,\u2019 but \u2018recognize, feel, appropriate.\u2019\u201d13<\/sup>\u00a0The apostle enumerates three particulars of the knowledge he wishes to have of Christ:<\/span><\/p>\n Verse 11:<\/strong> Robert Taylor captured Paul\u2019s meaning: \u201cPaul\u2019s ardent ambition was that he might be able to attain the resurrection of the dead.\u201d15<\/sup>\u00a0\u201cIf by any means\u201d signifies a modest and humble hope. Obviously, he is not implying that he or others might not be raised at all. Nor is he implying that there will be a resurrection of the righteous dead alone before an alleged earthly millennium, as the dispensationalists deceptively teach in their \u201crapture\u201d doctrine. Paul had earlier taught (by inspiration) that good and evil will be raised simultaneously (Acts 24:15), even as the Lord taught (Mat. 25:31\u201346; John 5:28\u201329). He is not teaching a different doctrine here. His aspiration was to be among the righteous with all of the attendant glories, privileges, and joys on the great day of the resurrection. What greater ambition can any mortal have?<\/span><\/p>\n Conclusion<\/strong><\/span><\/p>\n\n
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