Php 3:1-21 --JN Darby
In Chapter 3 Paul resumes his exhortation; but it was not burdensome to him, and it was safe for them (danger being present and his tender love watchful), to renew his warnings and instructions respecting the admixture of Judaising principles with the doctrine of a glorified Christ. It was in fact to destroy the latter and to reinstate the flesh (that is, sin and alienation from God) in its place. It was the first man, already rejected and condemned, and not the second Man. Yet it is not in the shape of sin that the flesh appears here, but in that of righteousness, of all that is respectable and religious, of ordinances which had the venerable weight of antiquity attached to them, and as to their origin, if all had not been done away in Christ, the authority of God Himself.
To the apostle, who knew Christ in heaven, all this was but a bait to draw the Christian away from Christ, and throw him back again into the ruin out of which Christ had drawn him. And this would be so much the worse, because it would be to abandon a known and glorified Christ, and to return to that which had been proved to be of no value through the flesh. The apostle therefore spares neither the doctrine nor those who taught it. The glory which he had seen, his contests with these false teachers, the state into which they had thrown the assembly, Jerusalem and Rome, his liberty and his prison — all, had gained him the experience of what Judaism was worth as to the assembly of God. They were dogs, evil workers, that is workers of malice and wickedness. It was not the circumcision. He treats it with profound contempt, and uses language, the harshness of which is justified by his love for theassembly; for love is severe towards those who, devoid of conscience, corrupt the object of that love. It was the concision.
When evil without shame, and labouring to produce evil under a disgraceful veil of religion, is manifested in its true character, mildness is a crime against the objects of the love of Christ. If we love Him, we shall in our intercourse with the assembly give the evil its true character, which it seeks to hide. This is real love and faithfulness to Christ. The apostle had certainly not failed in condescension to the weak in this respect. He had carried it far; his prison testified it. And now the assembly, deprived of his energy and that spiritual decision which was full of love to all which is good, was more in danger than ever. The experience of a whole life of activity, of the greatest patience, of four years' reflection in prison, led to these forcible and urgent words, "Beware of dogs, beware of evil workers, beware of the concision." The doctrine of the epistle to the Ephesians, the exhortation of that to the Colossians, the affection of that to these Philippians, with the denunciation contained in Phi_3:2, date from the same epoch, and are marked with the same love.
But it sufficed to denounce them. Elsewhere, where they were not well known, he gave details, as in the case of Timotheus, who had still to watch over the assembly. It was sufficient now to point out their well-known character. Whatever Judaised, whatever sought to mingle law and gospel, trusting in ordinances and the Spirit, was shameless, malicious, and contemptible. But the apostle will rather occupy himself with the power that delivers from it. We are the circumcision (that which is really separate from the evil, that which is dead to sin and to the flesh), we who worship God, not in the false pretension of ordinances, but spiritually by the power of the Holy Ghost, who rejoice in Christ the Saviour and not in the flesh, but on the contrary have no confidence in it. We see here Christ and the Spirit in contrast with the flesh and self.
Paul might indeed boast, if needful, in that which belonged to the flesh. As to all Jewish privileges, he possessed them in the highest degree. He had outstript every one in holy zeal against innovators. One thing alone had changed it all-he had seen a glorified Christ. All that he had according to the flesh was thenceforth loss to him. It would place something between him and the Christ of his faith and of his desire — the Christ whom he knew. And, observe, that here it is not the sins of the flesh which Christ expiates and abolishes that he rejects; it is its righteousness. It has none, we may say; but even if the apostle had possessed any righteousness of the flesh — as, in fact, he did possess it outwardly — he would not have it, because he had seen a better. In Christ, who had appeared to him on the way to Damascus, he had seen divine righteousness for man, and divine glory in man. He had seen a glorified Christ, who acknowledged the poor feeble members of the assembly as a part of Himself. He would have nothing else. The excellency of the knowledge of Christ Jesus his Lord had eclipsed everything — changed everything which was not that into loss. The stars, as well as the darkness of night, disappear before the sun. The righteousness of the law, the righteousness of Paul, all that distinguished him among men, disappeared before the righteousness of God and the glory of Christ.
It was a thorough change in his whole moral being. His gain was now loss to him. Christ was become all. It was not evil which disappeared — everything that belonged to Paul as advantage to the flesh disappeared. It was another who was now precious to him. What a deep and radical change in the whole moral being of man, when he ceases to be the centre of his own importance; and another, a worthy of being so, becomes the centre of his moral existence! — a divine person, a man who had glorified God, a man in whom the glory of God shone out, to the eye of faith; in whom His righteousness was realised, His love, His tender mercy, perfectly revealed towards men and known by men. This was He whom Paul desired to win, to possess — for here we are still in the paths of the wilderness — he desired to be found in Him: "That I may win Christ, and be found in him." Two things were present to his faith in this desire: to have the righteousness of God Himself as his (in Christ he should possess it); and then, to know Him and the power of His resurrection — for he only knew Him as risen — and, according to that power working in him now, to have part in the sufferings of Christ, and be made conformable to His death.
It was in His death that perfect love had been demonstrated, that the perfect ground of divine and eternal righteousness had been laid, that self-renunciation was practically, entirely, perfectly, manifested in Christ, the perfect object to the apostle of a faith that apprehended it and desired it according to the new man. Christ had passed through death in the perfection of that life, the power of which was manifested in resurrection.
Paul, having seen this perfection in glory, and being united (weak as he was in himself) to Christ the source of this power, desired to know the power of His resurrection, that he might follow Him in His sufferings.
Circumstances held this as a reality before his eyes. His heart only saw, or wished to see, Christ, that he might follow Him there. If death was on the way, he was only so much the more like Christ. He did not mind what it cost, if by any means he might attain. This gave undivided energy of purpose. This is indeed to know Him, as completely put to the test, and thus to know all that He was, His perfection — of love, of obedience, of devotedness — fully manifested; but the object is to win Him as He is.
Having seen Him in the glory, the apostle understood the path which had led Him there, and the perfection of Christ in that path. Participating in His life, he desired to realise its power according to His glory, that he might follow Him, in order to be where Jesus was, and in the glory with Him. This is what the Lord said in Joh_12:23-26. Who had apprehended Him like Paul by the grace of God? Observe here the difference between him and Peter. Peter calls himself "a witness of the sufferings of Christ and a partaker of the glory that shall be revealed"; Paul, a witness of the glory as it is in heaven ("as he is," as John says), desires to share his sufferings. It is the special foundation of the assembly's place, of walking in the Spirit, according to the revelation of the glory of Christ. It is this, I doubt not, which makes Peter say, that in all Paul's epistles — which he acknowledges moreover as a part of the scriptures — there are some things hard to be understood. It took man clean out of the whole ancient order of things.
Having then seen Christ in glory, there were two things for Paul — the righteousness of God in Christ, and the knowledge of Christ. The first entirely eclipsed everything of which the flesh could boast. This was "mine own," the righteousness of man according to the law. The other was the righteousness of God, which is by faith; that is, man is nothing in it. It is God's righteousness: man has part in it by believing, that is to say, by faith in Christ Jesus. The believer has his place before God in Christ, in the righteousness of God Himself, which He had manifested in glorifying Christ, having glorified Himself in Him. What a position! not only sin, but human righteousness, all that is of self, excluded; our place being according to the perfection in which Christ, as man, has perfectly glorified God. But this place is necessarily the place of Him who has accomplished this glorious work. Christ, in His Person and in His present position,  is the expression of our place: to know Him is to know it. He is there according to divine righteousness. To be there, as He is, is that into which divine righteousness freely, but necessarily, introduces man — introduces us — in Christ. Thenceforth, having seen the righteousness of God in that Christ is there, I desire myself to know what it is to be there: and I desire to know Christ. But in truth this embraces all that He was in accomplishing it. The glory reveals the power and the result. That which He suffered is the work in which He glorified God; so that divine righteousness has been fulfilled in His exaltation, as man, to divine glory. And here divine love, perfect devotedness to His Father's glory, constant and perfect obedience, the endurance of all things in order to give testimony of His Father's love for men, perfect patience, unfathomable sufferings, in order that love might be both possible and perfect for sinners — all in short that Christ was, being connected with His Person, makes Him an object which commands, possesses, delivers, and strengthens the heart, by the power of His grace acting in the new life, in which we are united to Him by the all-powerful link of the Spirit, and causes Him to be the alone object before our eyes.
Accordingly Paul desires to have that which Christ can give, His cup, and His baptism; and to leave to the Father, that which Christ left to Him, the disposal of places in the kingdom. He does not desire, like John and James, the right and left hand, that is, a good place for himself. He desires Christ, he would win Christ. He does not follow tremblingly, as the disciples did in that Chapter (Mark 10); he desires to suffer — not, that is, for the sake of suffering, but to have part in the sufferings of Christ. Instead therefore of going away like the young man in the same Chapter, because he had much that could profit the flesh, instead of clinging like him to the law for his righteousness, he renounces that righteousness which he had in common with the young man; and all that he had he counted but as dung.
Here then we have the practical personal experience of the operation of this great principle, which the apostle has set forth in other epistles, that we have part with a glorified Christ. Also, in telling of the result as to himself, he speaks of his own resurrection according to the character of Christ's. It is not that of which Peter speaks, as we have seen, the simply participating in the glory that was to be revealed. It is that which precedes. Having seen Christ in the glory, according to the power of His resurrection, he desires to participate in that: and this is the force of his word, "if by any means." He desired to have part in the resurrection from among the dead. If, in order to reach it, it was needful to pass through death (as Christ had done), he would go through it, cost what it might, be it in ever so painful a way — and death was at that time before his eyes with its human terror: he desired fully to take part with Christ.
Now it is the character of this resurrection that it is from among the dead; it is not simply the resurrection of the dead. It is to come out, by the favour and the power of God (as it regards Christ, and indeed us too by Him, by the righteousness of God), from the condition of evil into which sin had plunged men — to come out, after having been dead in sins, and now to sin, through the favour and power and righteousness of God. What grace! and what a difference! By following Christ according to the will of God, in the place where He has set us (and to be content with the lowest place, if God has given it us, is the same renunciation of self as to labour in the highest — the secret of each is, that Christ is everything and ourselves nothing), we participate in His resurrection — a thought full of peace and joy, and which fills the heart with love to Christ. Joyful and glorious hope, which shines before our eyes in Christ, and in that blessed Saviour glorified! The objects of divine favour in Him, we come forth — because the eye of God is upon us, because we are His — from the house of death, which cannot detain those who are His, because the glory and the love of God are concerned in them. Christ is the example and the pattern of our resurrection; the principle (Rom. 8) and the assurance of our resurrection is in Him. The road to it is that which the apostle here traces.
But since resurrection and likeness to Christ in glory were the objects of his hope, it is very evident that he had not attained it. If that was his perfection, he could not be yet perfect. He was, as has been said, on the road; but Christ had apprehended him for it, and he still pressed onward to lay hold of the prize, for the enjoyment of which Christ had laid hold of him. No, he repeats to his brethren, I count not myself to have attained. But one thing at least he could say — he forgot all that was behind him, and pressed on ever towards the goal, keeping it always in sight to obtain the prize of the calling of God, which is found in heaven. Happy Christian! It is a great thing never to lose sight of it, never to have a divided heart, to think but of one thing; to act, to think, always according to the positive energy wrought by the Holy Ghost in the new man, directing him to this only and heavenly object. It is not his sins properly which he here says he forgot — it was his progress that he forgot, his advantages, all that was already behind. And this was not merely the energy that shewed itself at the first impulse; he still counted everything but as dung, because he had still Christ in view. This is true christian life. What a sad moment would it have been for Rebecca, if, in the midst of the desert with Eliezer, she had forgotten Isaac, and begun to think again of Bethuel and her father's house! What had she then in the desert with Eliezer?
Such is the true life and position of the Christian; even as the Israelites, although preserved by the blood from the messenger of judgment, were not in their true place till they were on the other side of the Red Sea, a freed people. Then he is on the road to Canaan, as belonging to God.
The Christian, until he understands this new position which Christ has taken as risen from the dead, is not spiritually in its true place, is not perfect or full-grown in Christ. But when he has attained this, it is not assuredly that he is to despise others. "If," says the apostle, "they were otherwise minded, God would reveal" to them the fulness of His truth; and all were to walk together with one mind in the things to which they had attained. Where the eye was single, it would be so: there were many with whom this was not the case; but the apostle was their example. This was saying much. While Jesus lived the peculiar power of this resurrection life could not be revealed in the same way; and moreover while on earth Christ walked in the consciousness of that which He was with His Father before the world existed, so that, although He endured for the joy that was set before Him, although His life was the perfect pattern of the heavenly man, there was in Him a repose, a communion, which had quite a peculiar character; instructive nevertheless to us, because the Father loves us as He loved Jesus, and Jesus also loves us as the Father loved Him. With Him it was not the energy of one who must run the race in order to attain that which he has never yet possessed; He spoke of that which He knew, and bore witness of that which He had seen, of that which He had forsaken from love to us, the Son of man who is in heaven.
John enters farther into this character of Christ: in his epistle therefore we find more of that which He is in His nature and character, than of what we shall be with Him in the glory. Peter, building on the same foundation as the others, waits however for that which shall be revealed. His pilgrimage was indeed towards heaven, to obtain a treasure which was preserved there, which shall be revealed in the last time; but it is more connected with that which had been already revealed. From his point of view, the morning star on which Paul lived appeared only on the extreme horizon. For him practical life was that of Jesus among the Jews. He could not say with Paul, "Be ye followers of me." The effect of the revelation of the heavenly glory of Christ, between His going away and His reappearance, and that of the union of all Christiansto Him in heaven, was fully realised in him only who received it. Faithful through grace to this revelation, having no other object which guided his steps, or to divide his heart, he gives himself as an example. He truly followed Christ, but the form of his life was peculiar, on account of the way in which God had called him; and it is thus that Christians possessing this revelation ought to walk.
Accordingly Paul speaks of a dispensation committed to him.
It was not to turn their eyes from Christ; it is on having the eyes constantly fixed upon Him that he insists. It was this which characterised the apostle, and in this he gives himself as an example. But the character of this looking to Jesus was special. It was not a Christ known on earth who was its object, but a Christ glorified whom he had seen in heaven. To press ever forward to this end formed the character of his life; even as this same glory of Christ, as a testimony to the bringing in divine righteousness and to the assembly's position, formed the basis of his teaching. Therefore he can say, "Be followers of me." His gaze was ever fixed on the heavenly Christ, who had shone before his eyes and still shone before his faith. The Philippians were thus to walk together, and to mark those who followed the apostle's example; because (for evidently it was a period in which the assembly as a whole had much departed from her first love and her normal condition) there were many who, while bearing the name of Christ and having once given good hope, so that the apostle speaks of them with tears, were enemies of the cross of Christ. For the cross on earth, in our life, answers to the heavenly glory on high. It is not the assembly at Philippi which is the subject here, but the condition of the outward universal assembly. Many were already calling themselves Christians, who joined to that great name a life which had the earth and earthly things for its object. The apostle did not acknowledge them. They were there; it was not a matter of local discipline, but a condition of Christianity, in which even all were seeking their own interest; and, spirituality being thus lowered, the Christ of glory little realised, many who had no life at all might walk among them without being detected, by those who had so little life themselves and scarcely walked better than they did. For it does not appear that they who were minding earthly things committed any evil that required public discipline. The general low tone of spirituality among the real Christians left the others free to walk with them; and the presence of the latter debased Still more the standard of godliness of life.
But this state of things did not escape the spiritual eye of the apostle, which, fixed on the glory, discerned readily and clearly all that had not that glory for its motive; and the Spirit has given us the divine judgment, most grave and solemn, with regard to this state of things. No doubt it has grown enormously worse since then, and its elements have developed and established themselves in a manner and in proportions that are very differently characterised; but the moral principles with regard to walk remain ever the same for the assembly. The same evil is present to be avoided, and the same efficacious means for avoiding it. There is the same blessed example to follow, the same heavenly Saviour to be the glorious object of our faith, the same life to live if we desire to be Christians indeed.
That which characterised these persons who professed the name of Christ was, that their hearts were set upon earthly things. Thus the cross had not its practical power — it would have been a contradiction. Their end therefore was destruction. The true Christian was not such; his conversation was in heaven and not on the earth; his moral life was spent in heaven, his true relationships were there. From thence he expected Christ as a Saviour, that is to say, to deliver him from the earth, from this earthly system far from God here below For salvation is always viewed in this epistle as the final result of the conflict, the result due to the almighty power of the Lord. Then, when Christ shall come to take the assembly to Himself-Christians, truly heavenly, shall be like Him in His heavenly glory, a likeness which is the object of their pursuit at all times (compare 1Jo_3:2). Christ will accomplish it in them, conforming their bodies of humiliation to His glorious body according to the power whereby He is able to subdue all things to Himself. Then the apostle and all Christians will have attained the end, the resurrection from among the dead.
Such is the tenor of this Chapter. Christ, seen in glory, is the spring of energy to christian life, to win Christ, so that all else is loss; as Christ making Himself of no reputation is the spring of christian graciousness of walk: the two parts of christian life which we are too apt to sacrifice one to another or at least to pursue one forgetful of the other. In both Paul singularly shines. In the following Chapter we have superiority to circumstances. This also is Paul's experience and state; for it will be remarked that it is the personal experience of Paul which runs all through his (humanly speaking) faultless experience — not perfection. Likeness to Christ in glory is the only standard of that. As to this third Chapter, many have inquired whether the thing aimed at was a spiritual assimilation to Christ here, or a complete assimilation to Him in the glory.
This is rather to forget the import of what the apostle says, namely, that the sight and the desire of the heavenly glory, the desire of possessing Christ Himself thus glorified, was that which formed the heart here below. An object here below to be attained in oneself could not be found, since Christ is on high; it would be to separate the heart from the object which forms it to its own likeness. But although we never reach the mark here below, since it is a glorified Christ and resurrection from among the dead, yet its pursuit assimilates us more and more to Him. The object in the glory forms the life which answers to it here below. Were a light at the end of a long straight alley, I never have the light itself till I am arrived there; but I have ever increasing light in proportion as I go forward; I know it better; I am more in the light myself. Thus it is with a glorified Christ, and such is christian life (compare 2 Cor. 3).
Not, of course, as to being at the right hand of God — this was personal.