Brief Exposition of Philippians and Colossians, Exposition 1 · Chapter 3
CHAP. III.
IN the first part of this Chapter, having premitted an exhortation to rejoyce in the Lord Christ, v. 1. he exhorteth them to beware of false teachers, who gloried in circumcision, v. 2. shewing, that not they, but he, and other true believers had right to that title, v. 3.
In the second part, being to oppose his own practice, to their dangerous opinions in the matter of Justification, he sheweth, he had as much to boast of, as they, v 4. which he instanceth in eight privileges, v. 5, 6. In none whereof he did now place any confidence, v. 7. nor yet upon any thing imaginary, without Christ; confirming this his resolution & practice, by shewing the advantages to be hereby gained, namely, 1. access to Christ, v. 8. Secondly, his being judged, not according to his own righteosnesse, but Christ's, v. 9. Thirdly, experimentall knowledge of the worth and power which is in Christ, v. 10. And fourthly, his attaining to the glorious resurrection of the just, v. 11. And obviateth a mistake, shewing he had not yet attained unto perfection in the knowledge of, and conformity with Christ; but that it was his aim, v. 12. which he inlargeth and cleareth by a similitude taken from runners, v. 13, and 14.
In the third part, he exhorteth them to follow his example, leaving place for God to give a more full manifestation of any thing which was doubtsome, v. 15. providing they did walk peaceably and tenderly, v, 16. and so having repeated the exhortation, v. 17. he inforceth it, because 1. there were many, whose example was not to be followed, to wit, the false Apostles, whom he setteth forth in their blackest colours, v 18, 19, Secondly, his own example was worth the following, v. 20. and he, with such as he was, to be rewarded gloriously, v. 21.
Vers. 1. Finally, my Brethren, rejoyce in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.
THat he may guard those Philippians against the Errors of the false Teachers in the doctrine of justification, he premits an exhortation to rejoyce in the Lord Christ, as the author, purchaser, and worker out of their salvation, and all their other happinesse; excusing himself for his often inculcating of the following admonition, because it was not wearisome unto him, nor yet unprofitable for them. Doct. 1. Unity in judgment and affection would be so pressed upon us by others, and endeavoured by our selves, as not to prejudge the purity of doctrine: for, having pressed unity, chap. 2. he presseth purity of doctrine as much in this. 2. According as people are tainted with, or tempted unto Error, so should Ministers be more or lesse in the publick refutation of it: Thus the Apostle, writing to the Galatians, entereth a just dispute with the false Apostles, urging reasons, and answering objections, because many in that Church were already seduced by them, Gal. 3. 1. But here, because the Philippians were only tempted unto, and not much overtaken with Error, he doth not so much dispute, as admonish and exhort. 3. To rejoyce in Christ, that is, to keep our hearts affected towards him, and the doctrine which speaketh of him, to be constantly and with delight making our recourse unto him, and imploying him as the author, procurer, and worker out of all our happinesse here and hereafter, is a choice guard against any Error, which is contrary unto those Truths relating to him: for, the Apostle being to guard against Errors in the doctrine of justification, premitteth this as a foundation to the whole work, rejoyce in the Lord. 4. It is not sufficient to know what Jesus Christ is, what he hath done for us, or what use may, and should be made of him; except that the knowledge which we have of him do produce suitable affections in the heart towards him: for, having made Christ known, chap. 2 v. 6, &c. he inferreth from thence with a finally that their hearts should rejoyce in him, the word saith as much as there remaining one thing yet necessary. 5. The often repeating and frequent inculcating of such points of Truth as are most for edification of the hearers, ought neither to be burdensome to a Minister, nor yet wearied of by the people: so, to inculcate often the following admonition was not grievous unto Paul, neither were they to weary of it, because unto them it was safe. 6. Temptations unto Error; for, the most part are covered over with such pious pretences, Col. 2. 23. and lovely baits, Gal. 6. 12. that there is need of many guards and frequent warnings to keep them off; so the Apostle thinketh it necessary to reiterat again and again, both by preaching while he was present, and now by Letter while he is absent, this following exhortation, To beware of false-Teachers: But for you it is safe.
Vers. 2. Beware of dogs, beware of evil workers, beware of the concision.
He exhorteth them particularly to beware of false-teachers, who did labour to conjoyn, in the matter of justification, the righteousnesse of works with that righteousnesse which is of Christ by faith; whom he calleth, first, Dogs, because of their barking against the sincere Doctrine of the Gospel, and their railing against the orthodox Preachers thereof; and this all, to get wherewith to satisfie their unsatiable greed. Secondly, Evil workers; because under pretence of working well to establish Truth, and build up the Church, they did what in them lay to destroy them both, and were men of wicked lives, ver. 19. However they pretended much zeal for the Law of Moses, and good works. Thirdly, Concision, alluding to Circumcision, whereof they gave out themselves to be Patrons and defenders, and designed themselves by it, Gal. 2. 12. which name he taketh from them, as being unworthy of it, and calleth them concision, as it were, the destroyers and renters of the Church. Doct. 1. There ought to be a spirit of wise and godly zeal in faithfull Preachers, against the spreaders of Errors, how great soever their reputation be among the people: so Paul calleth them Dogs, &c. 2. That Ministers may guard the Lords People against seducers, they would labour to undeceive them, by taking off the vizard of piety, zeal, and other seeming vertues, under which the spreaders of Errors do usually lurk that so they may be seen in their own colours; thus they pretended to puritie, to be patrons of good works, and upholders of Circumcision, one of God's Ordinances; and the Apostle taking off the vizard, calleth them prophane dogs, evil workers, and concision, or, Church-renters, under pretence of pleading for a divine Ordinance. 3. It is the Duty of the Lords People to know and discern those who preach Truth, from those who preach Error, that they may cleave to the one and flee from the other: beware of dogs; the word signifieth see, and know them; and from knowledge, eschew them. 4. It is not unbeseeming piety, to use merry words, witty and pleasant allusions; yea, and upon some occasions, piercing jests or taunts; providing alwaies there be no scurrility or basenesse, Eph. 5. 4 for, as often elsewhere, 1 King. 18. 27. So the Spirit of God here maketh use of such, while alluding to Circumcision, he calleth them Concision, giving them a name like in sound, but much different in the usual signification, and as much to their disadvantage.
Vers. 3. For we are the Circumcision, which worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh.
He giveth a reason why he did not daign them with the name of Circumcision; because not they, but he, and true Believers had right to that title, they only having the thing signified by circumcision, whereof he maketh three parts: first, Worshipping God with the inward and spiritual affections of a renewed heart: Secondly, Confiding in Christ alone for salvation, as being the substance of all these shadows: Thirdly, A denying of confidence in any of these fleshly priviledges, or in any thing but Christ. Doct. 1. Though fair pretences to piety and purity of Worship be alwaies on the side of those who erre from Truth, Matth. 7. 15. yet the reality of that piety unto which they pretend, is frequently to be found in those who oppose them most: so was it here, We are the Circumcision; that is, we have the reality of that Ordinance; and they only a pretence unto, and shadow of it. 2. Circumcision, and the rest of those Levitical Ordinances may be said in some sense yet to continue, in so far as the thing signified by them doth remain: for, therefore Paul calleth true Believers the Circumcision, because they had the thing signified by it, We are the Circumcision, who serve God in the spirit. 3. Circumcision was instituted for this end, that by the outward cutting off the flesh the People of God might be carried on; first, To cut off the sinful fleshly affections of their heart, that so with renewed spirits they might serve God. And secondly, To lay hold on the blood of the promised Messias for pardon of sin, and salvation: for, Paul mentioneth those two as the thing signified by Circumcision, We worship God in the spirit, and rejoyce in Jesus Christ. 4. Though it was sufficient for Paul to oppose the inward Worship of the heart to the practice of Circumcision, once an Ordinance, but now abolished; yet it followeth not that outward Ordinances, while standing in force, may upon that accompt be wholly neglected, Gen. 17. 14. for if the outward rite of Circumcision had been yet in force, his pretending to the thing signified, would not have justified his omission of it. 5. External performance of commanded Worship, without inward exercise of the spirit in faith, love, hope, and mortification of fleshly lusts by the power of Gods Spirit, is scarce worthy of the name of Worship to God, neither will it be owned by him as such: for, it is this exercise of the spirit unto which Paul giveth the name of true Worship; We are the circumcision, which serve God in the spirit. 6. We should so go about commanded Duties in spirit and truth, as not to rest upon, or glory in them, but in Christ alone and his righteousnesse, as the only meritorious cause of our salvation: So, though they worshipped God in the spirit; yet we rejoyce in Christ Jesus, saith he. 7. Confidence in Christ for salvation, and upon any other thing besides him; such as are outward priviledges, external performances, are so inconsistent with, and opposite to one another, that if the one be, the other cannot be: so Paul opposeth them here; We rejoyce in Christ Jesus, and have no confidence in the flesh.
Vers. 4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he may trust in the flesh, I more.
The Apostle in the second part of the chapter, being to demonstrate the vanity of relying upon any thing besides Christ in the point of justification, from his own practice, sheweth; 1. That he had as much to boast of, upon the accompt of outward priviledges, as any of his adversaries; yea, or any other whatsomever, if he had found it safe to venture his salvation on such a bottom; and this he declareth, first, in general in this verse. Doct. 1. The Lord in his deep wisdom raiseth up such, as are most fit to oppose seducers, who come not short of them in any thing whereof they glory most; that even wherein they glory they may be found but as others: see 2 Cor. 11. 12. Thus, against those who boasted so much in their outward priviledges, as to oppose them unto Christ's righteousnesse in the matter of justification, he raiseth up Paul to batter down both their pride and error, who had as much matter of boasting that way as they, or any other: Though I might have also confidence in the flesh. 2. Then may a man commend himself by making notour what he hath of graces, parts, or priviledges, equally with, or above others, when his doing so tendeth to beat down the vain glory of those who boast more of what they are than is meet: for, Paul here declareth at length his outward priviledges, wherein he would yeeld to none: which he could not have done without ostentation, except it had been to shew the vanity and pride of his adversaries. 3. The glory and praise of safet… from Gods wrath, which men do promise unto themselves from their parts or priviledges, as they are opposed unto Christ, is not so much in reality as in mens own conce…pt and fancie; therefore, he saith not, If any other man hath, but, if he think he hath whereof he might trust in the flesh.
Vers. 5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews: as touching the Law, a Pharisee: 6. Concerning zeal, persecuting the Church: touching the righteousnesse which is in the Law, blamelesse.
What he spake in general of his ceding to none in those things, whereof his adversaries boasted most, he maketh now to appear by reckoning forth eight priviledges. As first, he was circumcised, and so a member of the Church, Gen. 17. 11. Secondly, The eighth day, to wit, after his birth, and so no Proselyte or Convert from among the Gentiles, Exod. 12. 48. Thirdly, Of the stock of Israel, and so not the son of a Proselyte, who used to be circumcised the eighth day, Gen. 17. 12. Fourthly, Of the tribe of Benjamin; whereby he sheweth the certainty of the former, by pointing at his particular tribe; as also the nobility of his race; the first King of Israel being of that tribe, 1 Sam. 10. 20, 21. And that he came of that tribe, which with the tribe of Judah clave to the house of David, and the true Worship of God at Jerusalem, after the revolt of the ten Tribes. Fifthly, An Hebrew of the Hebrews, to shew his descent from Abraham, called the Hebrew, Gen. 14. 13. without any mixture of blood by marriage with forreign Nations, which might be exactly known by their publick Registers, wherein was marked the several descents of particular families, Ezra. 2. 62. Sixthly, As touching the Law, a Pharisee, and so for his profession most strict; the sect of the Pharisees pretending to more strictnesse than any other: see Act. 26. 5. Seventhly, For his zeal to the Law he was most fervent, and so, that without respect of persons he persecuted the Christian Church, who were looked upon as destroyers of the Law. And eighthly, As to his personal obedience unto the Law, his conversation was blamelesse; he could not be justly taxed by men, who see no further than the outside, 1 Sam. 16. 7. Doct. 1. Those things which natural men, especially the finer sort of hypocrites, rely upon, before they come to Christ, are such, as are here reckoned forth, and may be reduced unto three heads; first, Church priviledges; such were the first five. Secondly, Strictnesse and zeal in profession; such were the sixt and seventh. Thirdly, A life free from scandal, and as to men, blamelesse; such was the eigth: for Paul mentioneth all those, as props whereupon men who are destitute of Christ do rely; yea, and himself did once place his confidence in them, as appears from v. 7. Those things were gain unto me. Doct. 2. A profession of more than ordinary strictnesse in religious observances, is no infallible mark of grace: for, natural men without Christ, yea Churchrenters and dividing Sects, such as were the Pharisees, may pretend to it: So Paul once, to wit, when he was out of Christ, and a renter and persecuter of the Church, boasted in this, That he was a Pharisee, that is, one of that Sect, which pretended to more nor ordinary strictnesse. 3. Where men do once engage themselves in Sects and Schisms, their furious zeal will drive them on to prosecute their nearest relations, and those who have nearest interest in Christ, if they oppose themselves to their damnable Errors; and to place the very substance of Religion, and of doing service unto God, in their persecuting of them: So Paul being a Schismatick Pharisee, did persecute all who were of the Church without distinction; and mentioneth his so doing, as one p…op of his confidence and boasting, before he came to Christ; concerning zeal, persecuting the Church. 4. Natural men, yea bloody persecutors may attain to freedom from any outward vice, and to such a conversation as will be in the sight of men altogether blamelesse: So Paul, even when persecuting the Church he was, as touching the righteousnesse which is of the Law, blamelesse.
Vers. 7. But what things were gain to me, those I counted losse for Christ.
Having shown what he had to boast of, he declareth his esteem of all those things, to wit, That however when he was in an unconverted state he relied upon them for salvation as much as any other; yet now, having seen nothing would redownd unto him therby, but a real hurt & damage, he had taken his confidence from off them, and wholly placed it on Christ. Doct. 1. It is a matter of great difficulty for any man, especially in an unconverted estate, to excell in parts, priviledges, or in a blamelesse life beyond others; and not rely on them, as that which will bring them to Heaven; and so in effect put them in Christ's place; for, those things were gain to Paul; he thought to merit Heaven by them. 2. Whatever a man doth rely upon without, or besides Christ for righteousnesse and salvation, he will, when rightly enlightned, see a reall losse and hurt to be in it: So, those things were counted losse by Paul; because not only they could not effectuate that for which he did rely upon them; but also his confidence in them, and the esteem which he had of them, impeded him much from coming to Christ, those I counted losse. 3. There is that in Christ, and only in him, wherein a soul throughly touched with the sight of sin and deserved wrath, will find full and solid satisfaction in order to righteousnesse and salvation: So Paul, being thus touched, Act. 9. 6. taketh his confidence from off all those things, placing it only on Christ: he counted them losse for Christ; that is, that he might know him, gain him, and be found in him, being cloathed with his righteousnesse, as he explaineth afterwards.
Vers. 8. Yea doubtlesse, and I count all things but losse, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the losse of all things, and do count them but dung that I may win Christ.
What he hath presently spoken of, taking his confidence from any thing in himself, and placing it wholly upon Christ, he repeateth again and again, and extendeth it also to all things imaginable without Christ: which things however in themselves excellent, yet being compared with excellent Christ (and as to the point of placing confidence upon them) were but losse and damage unto him: and however the taking of his confidence from off them, was difficult for him, and a very suffering upon his part, yet he had done it, and in the mean time did not repent himself of it, counting them as very dung in the fore-mentioned respects; and this all, that he might gain Christ. Do…. 1. In the matter of our justification before God, we are not only not to rely upon our Church-privileges, or our works seemingly good before conversion; but also are not to place our confidence even in these works which are really good, as being wrought in us by the Spirit of God after our conversion: for Paul maketh his speech to rise from those things which he had, being yet in nature to all things, even not excepting those which he had, being now converted, although before that time he had done many things, which were really good, Yea doubtless, I count (in the present time) all things losse. 2. Before a man do quite his own righteousnesse, and all his other props of vain confidence, to rely wholly upon Christ, he must first know somewhat of Christ's worth and sufficiencie to do his turn; so Paul hath some knowledge of a matchlesse excellencie in Christ, which serveth as a motive to make him undervalue all other things, to be at him: for the excellencie of the knowledge, &c. 3. The bare knowledge of Christ's excellencie and worth, is not sufficient for righteousnesse and salvation, except the heart by falth fasten upon, and adhere to him, being so known: for, the word knowledge, according to the custome of the Hebrew language includeth the acts of the will, and affections following upon it, Psal. 1. 6. and so it is afterward expounded in these words, that I may gain him, be found in him, having his righteousnesse. 4. He that hath taken his confidence from off his own righteousnesse, and placed it wholly upon Christ, may and should plead interest in Christ, and boast of him as his: so doth Paul; the knowledge of Christ my Lord. 5. A man will not attain to quit his own righteousnesse, and his other props of vain confidence, to be-take himself wholly unto Christ, untill he be made to do it: the Law and a wakened conscience must drive him out of those lurking holes, before he quit them, Rom. 7. 9. hence, he saith, for whom I have suffered the losse of all things, that is, as the merchant suffereth the losse of his goods, by casting them away in the time of a storm, which is sore against his heart if he could do otherwayes and were not through fear of the losse of his life driven unto it: the originall word signifieth such a suffering of losse as this. 6. So excellent is Christ, that all things compared with him, and set in opposition to him, have that much of basenesse in them, that hardly a word base enough can be found to expresse them: so, he counteth, even all things, compared with, and opposed to him, not only losse, but dung. 7. So compleat is that satisfaction which is to be found in Christ, when he is throughly ventured upon for righteousnesse and salvation, that the man which hath so done, needs not, yea, will not repent himself of so doing; or, for under-valuing, quiting, and trampling upon every thing which impeded him from closing with him: for, Paul, who had suffered the losse of all things for him, taking a review of what he had done, seeth no reason to recede from it; and herefore in the mean time saith, I do count them but dung. 8. Our closing with Christ by faith for righteousnesse and salvation, having denyed confidence unto any other thing besides him, is a grace, the acts whereof would be often repeated, avowed and stood to; because it groweth and riseth higher the more it is exercised: So Paul in these two Verses, repeateth it thrice, and his speech doth still rise by degrees; those I counted losse, yea, I count all things but losse, and do count them but …ung, saith he. 9. There is no gaining of Christ and his righteousnesse except we renounce our own first: and the more of losse and damage we see in our own works, parts and privileges, the more fully and freely the heart be taken off from relying on those, there is the more ready accesse to close with Christ; and thereby, to get all that is in him made out own: for, Paul; by counting all those losse, and not otherwayes, gaineth Christ: that I may gain Christ.
Vers. 9. And be found in him, not having mine own righteousnesse, which is of the law, but that which is through the faith of Christ, the righteousnesse which is of God by faith:
He hath shewen one advantage by renouncing confidence in himself, to wit, his gaining Christ: here is a second, that hereby in the day, when God shall search sinners, chiefly in the day of generall judgement, he should be found by God, incorporated in Christ; and sentence should passe upon him, not according to his own inherent righteousnesse, which consisteth in personall obedience unto the law, but according to that imputed righteousnesse of Christ's, freely gifted by God, and received by faith. Doct. 1. It shall go well with those, and those only, in the day of exact search and tryall, especially in the day of generall judgement, who shall be found in Christ: for this is the great advantage of his counting all things losse, that I may be found in Christ. 2. Whoever hath once sincerely closed with Christ by faith, shall constantly remain united to, and ingrafted in him: for, the Apostle supponeth, that once having gained Christ, he shall be found in him at the last day: and be found in him. 3. As there is no compearing before God in the great day to a man's own safety and comfort, without some righteousnesse of one sort or other; so there is no inherent righteousnesse consisting in a man's own personal obedience unto the Law, which can secure him from the dint of God's anger and justice: therefore, saith he, not having mine own righteousnesse, which is of the law, that is, not relying on it, as that which would commend him to God… and all righteousnesse inherent, even that which is wrought in us by the Spirit of God, is called our own, because it is really in us, 2 Pet. 1. 8. and we our selves, being wrought upon by God, do really concur for the working of it, v. 12. 4. Not only works done in obedience to the Ceremoniall Law, or by men in their unrenewed state, are uselesse, as to the justification of a sinner; but even those also, which are performed by the truly godly and regenerate, in obedience to the Morall Law: for, Paul quiteth all that righteousnesse, which could be called his in the mean time, when he had been now of a long time renewed: not having mine own righteousnesse. 5. That righteousnesse which can sufficiently secure a man in the great day, from the dint of God's wrath and justice, is onelyonly Christ's, to wit, that righteousnesse which was inherent onelyonly in him, and but imputed unto us, Rom. 5. 19. That which is through the faith of Christ, saith he; that is, faith laying hold on Christ. 6. This righteousnesse which can secure a lost sinner from the stroak of justice, hath relation unto God in a particular manner, as being the righteousnesse of that Person, who is God, Jer. 23. 6. that onelyonly righteousnesse which is accepted of God, Matth. 3. 17. and the imputation whereof to unrighteous sinners, being found out by the onelyonly wise God, Matth. 11. 25. The righteousnesse which is of God. 7. There is no gain to be had from this righteousnesse, by a lost sinner, except he lay hold on it by saith: therefore it's called the righteousnesse which is of God by faith. 8. The grace of faith, doth justifie, and make a sinner righteous, not as it is our work: for, so it is a part of our righteousnesse which is by the Law; seeing the Law commandeth faith, 1 Joh. 3. 23. but as it apprehendeth Jesus Christ and his righteousnesse: not having mine own righteousness by the Law, but that which is of God by faith, saith he.
Vers. 10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.
A third advantage to be reaped by renouncing confidence in all things without Christ, is, That hereby he should, and in part did experimentally know the worth that is in Christ, and find the power of his resurrection, raising him from the death of sin to the life of grace, as also somwhat of that comfort and joy which is in suffering for him, and with him in his mystical body; and so should be made conform to Christs death, as holding forth a resemblance of it. Doct. 1. Besides that knowledge of faith which Believers have of Christ, whereby credit is given to the Word, because of the authority of him whose Word it is, Job. 20. 29. there is an experimental knowledge, whereby Believers, from his effectual working in them, do find and tast him to be that which the Word affirmeth of him, Psal. 34. 8. It is the knowledge the Apostle here aspireth unto, that I may know him, and the power of his resurrection. 2. The more a man attaineth to see the losse and vanity of all things without, and in comparison with Christ, and to rely wholly upon Christ, He will attain to the more experimental knowledge and lively sense of the worth and power which is in Christ; for this is one advantage which he reapeth by counting all things losse for Christ: that I may know him, to wit, experimentally. 3. To rely wholly upon the righteousnesse of Christ for justification, and nothing at all upon our own, conduceth much to the increase of holinesse, and in no wayes doth prejudge it, Rom. 3. 31. for, the fruit of not having his own righteousnesse, but Christs, is his knowing by experience the vertue of Christs resurrection, in raising him from the death of sin to the life of grace: and the power of his resurrection. 4. The sufferings which Believers do undergo for Christ, and for his Church, are a partaking with Christ in those his sufferings which he still endureth in his mystical body, the Church: for, so much is taught by those words, the fellowship of his sufferings, to wit, which he endureth in his mystical body, the Church; see Col. 1. 24. 5. As justified persons are not exempted from sad sufferings, such as others of Christs mystical body, the Church, are exercised with; so they enjoy a desirable sweetnesse in them when they meet with them: Paul expecteth this, else he would not have desired to know the fellowship of his sufferings. 6. The experience and tast of this desirable sweetnesse, is only felt by him, who by denying his own righteousnesse, and laying hold upon the imputed righteousnesse of Christ, hath made his peace with God: for, the fruit of Paul's counting all things losse to gain Christ, is his knowing by experience that sweetnesse which is in the communion of his sufferings. 7. An holy man patiently undergoing a crosse for Christ, is an evident resemblance of Christs death, who notwithstanding that he was sorely assualted by men, Luk. 4. 29. and Devils, Matth. 4. 3. Yet remained holy, harmlesse, undefiled, and separate from sinners, Isa. 53. 9. preferring his Fathers glory, and good of Believers, to his own ease and immunity from sufferings, Matth. 26. 39. So Paul, by partaking of his sufferings, should be made conform to his death. 8. This may make the most bitter crosse lovely, and, in a sort, desirable unto an unholy man, that hereby he is made the more like unto his Lord and Master: for, this maketh Paul aim at the fellowship of his sufferings, even that thereby he was to be made conformable unto his death:
Vers. 11: If by any means I might attain unto the resurrection of the dead.
Here is a fourth advantage to be reaped by renouncing confidence in all things but Christ, to wit, hereby, and by exercising himself in holinesse, and patient suffering for Christ (whereof ver. 10.) he should, though with much difficulty, attain unto the glorious resurrection of the Just, and have his portion in it: for, he meaneth here the resurrection proper to Believers only, as 1 Thess. 4. 14, &c. Doct. 1. The gain of closing with Christ and his righteousnesse, reacheth further than to any thing within time; it accompanieth a man in death, preserveth his dust in the grave until the last day; at the which time it shall raise him up, and make him partaker of the glorious resurrection of the Just: for, Paul propoundeth all this unto himself, as the fruit of his closing with Christ, while he saith, I may attain unto the resurrestion of the dead. 2. However our closing with Christs righteousnesse by faith giveth a right to, and an interest in that blessed resurrection, and all the glory which is then to be imparted unto Believers, Job. 3. 36. Yet there is a way of holinesse, and patient enduring of the crosse, by which Believers must walk unto it: for, he propoundeth the knowledge of Christs resurrection, and fellowship of his sufferings, ver: 10. as the way leading to it: If by any means, &c. 3. As there is no small difficulty for any of the lost sons of Adam, to attain unto this blessed resurrection; so where the reality of it is believed, difficulties will but kindle desire, and quicken our diligence to be at it: for, the Apostle, If by any means, importeth not his doubt of the thing, or of his partaking of it; only hereby he would set out the great difficulty of attaining unto it, together with his ardent desire, and unwearied diligence to be at it: If by any means, saith he.
Vers. 12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
Having shown the advantage flowing from closing with Christ, he holdeth forth more of his own practice, and thereby sheweth the duty of a man already ingrafted in Christ, which is, from the sense of his own shortcoming in the knowledge of Christ, his imperfection in grace, and conformity with Christ to endeavour constant progresse, and to aim at no lesse than perfection in all those; that being the scope which the Believer is called to aim at, when he is first laid hold upon by Christ in his effectual calling. Now the Apostle propoundeth this his practice to obviate a mistake which might arise from his former speech, as if he had been perfectly instructed in the knowledge of Christ, and fully conform unto him already, and so needed not to busie himself about Christ further, but might aspire after an higher perfection by conformity with the Ceremonial Law, as the false Apostles did. Doct. 1. So ingenious is Error and apt to lay hold upon any thing which may make for its own defence, that it will take advantage to shelter it self by that which is spoken in direct refutation of it: for, as is said, Paul seeth a necessity to guard what he hath presently spoken against the urgers of Circumcision, lest thereby they should have fastened upon him that which would have made for their advantage, Not as if I had already attained, saith he. 2. They who have made greatest progresse in the knowledge of Christ and in conformity with him, are far short of what they should be: so was Paul, Not as though I had already attained. 3. Believers ought to be sensible of this their imperfection, and sometimes also acknowledge it; that hereby they may be kept humble, made to aspire unto further growth; and others may be preserved from dangerous mistakes of them, or of the high esteem which otherwayes they may seem to have of themselves: so doth Paul, not that I have already attained. 4. Then are we rightly sensible of our falling-short of what we should be, when we are not thereby discouraged, but rather incited to make swifter progresse toward the mark; but I follow after, saith he. 5. Though perfection in holinesse be not attainable in this life, yet we are to aim at no lesse: Paul followed after, that he might apprehend, to wit, that perfection which was yet wanting. 6. That there is any motion towards that which is spiritually good, proceedeth wholly from Jesus Christ, whose grace doth first lay hold upon us in our effectuall calling, when we were dead in sins and trespasses, Ephes. 2. 1. and having infused principles of a new life in us, we are made to bestir our selves in the way of holinesse: Paul is first apprehended of Christ, and then he followeth after to apprehend.
Vers. 13. Brethren, I count not my self to have apprehended; but this one thing I do, forgetting those things which are behinde, and reaching forth unto those things which are before. 14. I presse toward the mark, for the prize of the high calling of God in Christ Jesus.
He doth again acknowledge his own short-coming, and sheweth also his constant endeavour after perfection, which he inlargeth and cleareth by a similitude taken from runners in a race, who, without looking behinde, to count how much of the way is already past, as carryed on with such a vehement desire to promove in the way, that they bend their bodies forward, having their heart, eye, and whole course, streight toward the end of the race, untill they attain unto it: Thus was Paul carryed on in his christian course, being incouraged by the hopes of the rich reward unto which he was called, and which was purchased for him by Jesus Christ. Doct. 1. There is much divine wisdome and prudence required in Ministers, as in all the duties of their calling, so especially, while they are about to fasten conviction of guiltinesse upon any; left they do irritate their corruptions in stead of curing them. Thus the Apostle wisely points out the vanity of their conceit, who looked upon themselves as having already attained unto perfection in the knowledge of Christ, not by his expresse taxing of their pride and vanity, but by professing his own humility: I count not my self to have apprehended. 2. They who have made furthest progresse in the knowledge of Christ, are usually most sensible of their own imperfections, and most forward in the acknowledgement of them, when God's glory, and the edification of others call them unto it: So Paul, who (v. 10.) had nothing so much in his desires as to know Christ, and so doubtlesse knew much of him, yet standeth not again and again to acknowledge his own short-coming and ignorance: I count not my self to have apprehended. 3. Progresse in the knowledge of Christ, and holinesse is to be minded seriously and above all other things, not superficially, and upon the by only: so it was Paul's one thing: this one thing I mind, or do. 4. The approved exercise of a Christian endeavouring progresse in the way to Heaven, is much like to the carriage of those who are running in a race. First, as the runner casteth not back his eye to reckon how much of the way is already past; so the Christian who would advance to any purpose, though he may take a review of what he hath already done, so as therein not only to see his own short-comings, for humiliation, but also to see matter of praise unto God, and incouragement unto himself, 1 Cor. 15. 10. Yet he is not so to be taken up with it, as to rest upon it, be puffed up with conceit because of it, as if he had already done enough, or any other way which may retard him in his further progresse: in which respects Paul did forget those things which were behinde, as if he had done nothing. Secondly, as the runner is most taken up with that part of the way which he is yet to run, and bendeth himself forward in it: So the Christian who would make progresse, must be much in counting what of his way is yet before him; what sins are yet to be mortified; what duties are yet almost untouched; what hard exercises he may yet be called to undergo; and the more he seeth of that kind, he is to take the more pains for advancing forward: so was Paul reaching forth unto those things which were before. Thirdly, as the runner holdeth his eye upon the mark, and steereth his whole course in order to it, without turning aside, or, halting, because of difficulties in the way: So the Christian who would make progresse, must fix his eye upon the end of his race, which is perfection in holinesse, levelling all his actions and endeavours at that mark, pressing forward through all difficulties, discouragements and stumbling-blocks which are in the way betwixt him and it: So did Paul; I presse toward the mark. 4. As the thoughts of the prize and worth of the reward, do adde spirits to the runner, making him run more swiftly; so there is a rich prize, a free reward of grace, though not of merit, to wit, Heaven and glory, Rom. 6. 23. which the Christian who would make progresse to purpose, should have much in his thoughts; that thereby he may be heartned against all hardships and discouragements, faintings and failings, which he will be assaulted with, and tempted unto: So did Paul; I presse for the prize of my high calling. 5. Though Heaven and glory be given as a reward to those onelyonly, who continue in their christian course, untill they come unto the end of the race; yet it is not merited by their running and persevering: for, as it dependeth upon their effectuall calling, which hath not its rise from man's low endeavours, but from above, even from God's high grace: so it is conveyed unto them through the merits of Jesus Christ: thus it is the prize of the high calling of God in Jesus Christ.
Vers. 15. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. 16. Neverthelesse, wherei… we have already attained, let us walk by the same rule, let us minde the same thing.
In the third part of the Chapter, he exhorteth even those of them, who either had made, or seemed unto themselves to have made furthest progresse, to follow his example, and be of the same mind with him in the particulars before-mentioned: and because some of them, being seduced by the false Apostles, were of a contrary mind in some things, he giveth them ground of hope, that God, who had brought them to the knowledge of the Gospel, would reclaim them from this their errour, and discover unto them the danger of it, v. 15. but withall he exhorteth them unto unity and orderly walking, according to the Canon and rule of Scripture in those things wherein they were yet harmonious, keeping mutuall love, and holding off further rents than were already made. Doct. 1. Though none can attain unto absolute perfection in holinesse, yet as there are several degrees in grace; so there is diversitle of growth among Christians; some are but weak, infirm, and babes in Christ, 1 Cor. 3. 1, 2. others are come to greater ripenesse, indued with a larger measure of grace, and confirmed by much experience, who being compared with the former, are here called perfect: Let us as many as be perfect. 2. The greatest perfection attainable in this life, is, to renounce all considence in our selves, to rely wholly upon Christ, and from the sense of our own imperfection in grace, to be constantly aspiring to a greater measure: for, this he prescribeth unto the choicest Christians to be exercised in; Let us, as many as are perfect, be thus minded. 3. The approven exercises of holy men mentioned in Scripture, are a clear glass, wherein we are to see our duty & strong incouraging motives to make us go about it; examples being of more force, than bare and naked precepts: So Paul draweth an argument from his own practice: Let us therefore, &c. that is, being sensible of small progresse, and of a great way yet before us, let us presse forward: for, so was lie minded, as he sheweth in the preceding verse, and so would he have them minded in this verse. 4. There are usually some within the visible Church, who, being be-misted with errour, do not come up to give through assent unto all divine truths: Paul supponeth so much; if in any thing ye be otherwise minded. 5. We are to deal more tenderly with some of those who are be misted with errour than with others; as 1. We are to keep charity towards them, and expresse our charity of them, that God who hath begun to inlighten them in other things, would discover unto them those truths, whereof they are yet ignorant: such is the Apostle's charity here, God shall reveal even this unto you: even this, as he had revealed other things already. Secondly, they are to be waited on patiently, without proceeding to the severe exercise of Discipline, untill some competent time at least be given, wherein, through Gods blessing upon their own endeavours, and the labours of others with them, they may attain to the knowledge of those truths, whereof they are ignorant; or otherwayes be made unexcusable: This is supponed to have been Paul's mind toward those to whom he speaketh, the Lord will reveal even this unto you. Doct. 6. Every one who erreth from truth, is not to be used with this tendernesse; as 1. not seducers, but those who are seduced: for, the Apostle hath spoken, v. 3. and doth speak afterward otherwayes of seducers. Secondly, it is onelyonly those who are seduced, not in fundamentall truths, which are absolutely necessary; but in others, which are not so necessary: for, the Apostle supponeth those, whom he would have thus used, to have attained unto the knowledge of fundamentall truths according to the Canon of Scripture: Neverthelesse in what we have attained, &c. So that their errour did ly only in some circumstantial truths, relating to those greater ones; as he seemeth also to import, while he saith, if in any thing, any be otherwise minded: besides that it appeareth from the body of the Epistle, the false Apostles had prevailed with few or none in this Church to draw them on to their grossest errours. Thirdly, as their errour is onelyonly in inferiour truths; so, they must not be so devoted unto their own opinions, as, from a desire to propagate them, to rent the Church, and make schismes in it: but, are to walk in a joynt and orderly practice with others in those things wherein they do agree: not creating strife and division, whether in affection or practice, about those things wherein they differ; for, this may be taken as a condition of the forbearance to be given, and of God's revealing further unto them: Noverthelesse, or only if we walk by the same rule, and mind the same thing. So there is no ground here for a boundlesse toleration of all hereticks, sect-masters, seducers of others; nor yet to all those who are seduced; except their carriage do evidence them to be studious both of truth and peace. Doct. 7. As it is onelyonly God who can reveal truth unto those who are over-taken with errour, by his blessing upon ordinary means, made use of for that purpose: so there are promising grounds of hope that he will do so unto some, to wit, those unto whom he hath discovered many soul-saving truths already, and who are labouring by their orderly walking according unto those truths, to edifie both themselves and others: Pauls hope is, that God will reveal even this unto them; not by any immediate revelation, or any other way without the Word; but by his blessing upon the Word preached, and their own endeavours, Isa. 8. 20. And that because he had revealed much unto them already, imported in the words even this, or, also this, and withall subjoyneth the condition, whereunto we have attained, let us walk, to wit, unitly and orderly, as souldiers keeping rank, without disturbing one another. 7. The Church of Christ, ought not upon every difference of judgement, to be rent in Schismes and Factions, setting up a Church against a Church, or, using crosse endeavours, for under-minding and down-bearing of one another; but unity and orderly practice according to an uncontroverted rule, so far as is possible, is to be kept, notwithstanding of different judgments: for this the Apostle exhorteth unto; Let us walk by the same rule. 8. Upon divided practice, because of different opinions in a Church, there doth necessarily follow further division and renting, both in judgment and affections: for, Paul having exhorted unto joynt practice, he subjoyneth, Let us minde the same thing, that is, Let us keep unity, both of affection and judgment, to wit, in those things wherein we do yet agree; importing, this cannot be, except there be a joynt practice.
Vers. 17. Brethren, be followers together …f me, and mark them which walk so, as ye have us for an example.
He repeateth the former exhortation, that they would follow his example; and encourageth them from this, That he was not his alone; many faithfull Servants of Christ did walk as he did; whose example he propoundeth unto them as a mark to aim at. Doct. 1. As the examples of holy men, registred in Scripture, are to be imitated by us, to wit, so far as they have been followers of Christ, 1 Cor. 11. 1. so we are to be followers together of them; every one helping up another, and far from falling in rents among our selves, under pretence of giving respect to men, some more to one, and others more to another, 1 Cor. 1. 12. this the Apostle aimeth at, while he saith, he followers together of me. 2. As there are some whose steps are to be followed, and whose way in order thereunto is to be diligently eyed, as the scope which the archer aimeth at; (for so the Greek word, rendered Mark, doth signifie) So, it is not every one we should so imitate, but those only who have walked in the steps of the holy Apostles, and other choice Servants of Christ: Mark them, saith he, which walk so, but how? as ye have us for an example. 3. However the way of God be in it self lovely, and worthy to be chosen, Psal. 19. 7. though few or none did walk in it, Josh. 24. 15. yet, that this way is made a beaten path by the multitude of those who have made it their choice, is no small encouragement and motive to make us walk in it; every example being as a standing witness to confirm from experience, that all which Scripture speaketh of that way, is real truth, Heb. 12. 1. for, so he draweth an encouragement from this, That not only he, but divers others did walk in that way, Mark them that walk so.
Vers. 18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the crosse of Christ: 19. Whose end is destruction, whose God is their belly; and whose glory is in their shame, who minde earthly things.)
He giveth reasons to inforce the exhortation. 1. There were many, whose example was not to be followed, to wit, the false Apostles: From following of whom, that he may deter them, as he had often before, so he doth now in great grief (as seeing the Church of Christ pestered with such false Teachers) point them forth in their blackest colours: First, As being enemies to the crosse of Christ, because they opposed the vertue of Christ's sufferings, by which alone salvation is obtained, Gal. 5. 2. and because they pressed the observation of the Levitical Ceremonies, that, gratifying the Jews thereby, they might shift Christ's crosse, or persecution for the Gospel, Gal. 6. 12. Secondly, Eternal destruction should be their reward, if they persisted in that damnable doctrine, without repentance. Thirdly, They were beastly bellygods, as being acted not from a principle of love to God, or to the salvation of men, but their own fleshly appetite, that they might have wherewith to fill their bellies, Rom. 16. 18. Fourthly, They gloried in their wickednesse, and in the multitude of these whom they had perverted, Gal. 6. 13. whereof they should rather have been ashamed, and which in the end should turn unto their shame. And finally, all their endeavours reached no higher, than things earthly, riches, honour, pleasure…, applause, and such like; while as Heaven, and things heavenly (however much pretended unto) were little minded by them: And so he leadeth them to gather, that such were men not worthy to be followed. Doct. 1. The Lord doth sometimes suffer Seducers to multiply in a Church, thus to punish the small respect which hath been given to Truth, 2 Thess. 2. 10, 11. and that those who are approved, may be made manifest, 1 Cor. 11. 19. for, many walk, &c. 2. The abounding of such Seducers ought not in reason to detract any thing from the respect which is due unto sincere and orthodox Preachers; yea, such will be the more esteemed of by all sincere lovers of truth: for, Paul maketh this a reason, why such men as he should be imitated; Be followers together of me, &c. v. 17. for many walk, saith he, that are enemies, &c. 3. It is the duty of Christ's faithful Ministers to give frequent warning unto the Lord's People of their hazard from spreaders of Errors and wicked Seducers, pointing them out in the blackest colours, that people may not be insnared by them: so doth Paul here; Of whom I have told you, and now tell you, they are enemies of the crosse of Christ. 4. What ever Ministers do of this kind, ought not to flow from hatred or evil▪ will to the persons of men, a desire of venting reproaches, petulancy of spirit, or such like, Jude 9. but from pure zeal to the Churches weal, and from grief of heart to see the Church of Christ pestered by them: thus was it with Paul; of whom, saith he, I do now tell you, even weeping. 4. In times of tryal for Truth, there will not be some wanting (and those in no small reputation for piety and parts) who are carried on to imbrace those Opinions in the matter of Religion, which lie furthest off the dint of persecution, even although these Opinions be erroneous and destructive to the doctrine of the Gospel; for so, and in those respects those men were enemies to the crosse of Christ. 5. Not only doth profanity and vice draw down destruction and wrath upon those who live in them, Col. 3. 6. but also Errors against Truth are damnable, and bring destruction, if not repented of, chiefly to the mali…ious authors and factious spreaders of them, for base designs, fairded over with fair pretences, Rom. 16. 17, 18. So saith the Apostle of those masters of Error, whose end is destruction. 6. That is interpretatively a mans God, which is the last end of all his actions, and upon which all his care, his thoughts and endeavours run most, whether it be a mans belly, the world, his credit or friends: hence it is said, whose God is their belly. 7. There are many who pretend fair for God, and the good of souls, and yet will be really found to be but self-seekers, making a net of a fair outside, to catch worldly pleasures, riches and honours: and this is most frequently to be found in those who spread Errors; Whose God is their belly, they minde earthly things. 8. The chief endeavour of those who walk in a sinful way, (chiefly in a course of error) and the thing which they hunt most after, as their highest credit and glory, is, to have many carried along with them in it; for, this was their glory here spoken of; whose glory is in their shame. 9. The Lord shall sooner or later make that same very thing, wherein such men glory most, to be their shame, either by making them to be truly ashamed of it, as a fruit of their repentance, Rom. 6. 21. or by rubbing shame upon them for it here, or hereafter, as the just reward of their sin, Hos. 4. 7. in which respects he affirmeth of them, whose glory is in their shame.
Vers. 20. For our conversation is in Heaven, from whence also we look for the Saviour the Lord Jesus Christ: 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
Here is a second reason exciting them to imitate the Apostle and such as he was. Their conversation and expected reward were much different from that of the false Apostles; and therefore as the latter were to be eschewed, the former were to be followed. As to their conversation, it was not on things earthly, but in Heaven, and that because Christ their head, their glory, their happinesse, is there, whom they did expect to come one day from thence, not as a terrible Judge, but as a tenderhearted Saviour, ver. 20. And as for their reward, it should not be destruction, but salvation and glory: their bodies (for the present, vile, humble and low, as being obnoxious to death, corruption and a deluge of miseries, 1 Cor. 15. 42, 43.) should be changed by the Lord Christ, so that being freed from these base qualities, and endued with the contrary glorious ones, 1 Cor. 15. 42, 43. they should be made conform to Christs glorious body. And l…st any should look on such a change as impossible, he leadeth them unto the consideration of Christ's divine power, whereby he will destroy death, and the grave, and subject all things unto himself; and so can easily work that glorious change in our vile bodies, v. 21. Doct. 1 The conversation of those, who would have themselves propounded as Patrons for imitation by others, ought to be such, as that of the Apostle was; who, exciting the Philippians to follow him, giveth this for a reason, Our conversation is in Heaven. 2. Believers have right to Heaven, as to their City, Faith being the Burgesse-Ticket which giveth an interest in the Priviledges of it, Joh. 3. 36. We have our conversation in Heaven, or We do live as Free-Burgesses of that City, so will the Original bear. 3. They are therefore to converse and live as free Denizens of that City, so, that though they be mixed with Hypocrites, Matth. 13. 30. and carry about earthly bodies, 2 Cor. 5. 1. standing in need of earthly sustentation, and subject also to the common calamities of an earthly life, 1 Cor. 15. 44. Yet with their heart and affections they are to be aspiring daily towards Heaven, Col. 3. 1. living in all things so, as it becometh those who have present right unto it, and one day shall get full possession of it, 1 Jo…. 3. 3. for, so lived the Apostle; We have our conversation in Heaven, or, We do live as Free-Burgesses of that City. 4. Jesus Christ in his bodily presence, is now in Heaven, and not in Earth; for, saith he, from whence wee look for a Saviour. 5. Jesus Christ at the end of time is to come from Heaven, and judge the world, 2 Tim. 4. 1. from whence we look, &c. 6. This second coming of his, although it be abhor'd, and hated by wicked Atheists, Act. 24. 25. he being to come unto them as a terrible Judge, 2 Thess. 1. 8. yet it is the matter of the Godlie's expectation; a thing hoped for, and much longed after by them: from whence also we look. 7. The reason why his second coming is so much looked for by the Godly, is, Because he is to come, not as a sinpursuing- Judge unto them, but as a Saviour with perfect salvation, and healing under his wings: We look for a Saviour. See Heb. 9. 28. 8. The consideration of this, That Christ is in Heaven, and to come as a Saviour from thence, hath an Adamantine vertue to draw up the thoughts and affections of the Believer thither: for this is given as a reason why their conversation was in Heaven; from whence we expect a Saviour, saith he. 9. Our bodies now since the fall, (Gen. 3. 19.) are vile and base, liable to death and corruption, to several sores and sicknesses; our vile body. 10. That vilenesse and basenesse which is in our mortal bodies, is properly ours, as being contracted by our sin, by which they were brought down from that glory wherein they were created, Rom. 5. 12. Thus our vile body, or, (as it is in the Original) bodies of our vileness: the vilenesse is more ours, than the bodies are. 11. The bodies of Believers, however they be now vile and base, and subject to as many miseries as the bodies of others are; yea, and are liable to the crosse for Christ, Matth. 10. 18. which the bodies of the wicked are not. Gal. 6. 12. yet Christ in the last day shall work a glorious change in them, a change, not in their substance and proportion of members; for we shall still have an organick body with distinct members, Job, 19. 27. but delivered from those base and low qualities which sin hath subjected them unto; and adorned with the contrary glorious qualities, such as immortality, 1 Cor. 15. 42. and splendor, 1 Cor. 15. 43. impassibility, 1 Cor. 15. 44. and agility and lightnesse, 1 Thess. 4. 17. So that neither sicknesse pain, hunger, or death shall be able to assault our glorified bodies, Matth. 22. 30. This is the change here spoken of: Who shall change our vile body, that it may be fashioned like unto his glorious body. 12. Though the body of Christ now in Heaven be glorious, being adorned with as much glory as a created body can be capable of; yet it is not indued with the essential properties of God, so as to be omnipotent or omnipresent: (as the …biquitaries do affirm) for our bodies shall be fashioned like unto his glorious body: and yet none can rationally assert, That they shall be adorned with any of the essential properties of God. 13. The resurrection of our bodies, and transforming of them thus gloriously after they shall be turned unto dust, and eaten with worms, Job, 19. 26. as it is a thing almost incredible, and to flesh and blood wholly impossible, Act. 17. 32. so the consideration and faith of divine omnipotency, which is engaged to bring it about, will make all doubts of that kind evanish, as knowing nothing is impossible unto God: so Paul, that he may confirm them in the faith of this great point, leadeth them to the power of God, according to his working, whereby he is able even to subdue all things unto himself. 14. There is nothing within the reach of divine omnipotency which shall be left unessayed, rather than the Believers glory, both in soul and body, should remain uncompleated: for which he saith, whereby he is able: it is supposed, that if it be within the compasse of divine ability, it shall be done.