Philippians 3:9
Verse
Context
Righteousness through Faith in Christ
8More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ 9and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.
Sermons
David WilkersonDavid Wilkerson
Roy Hession
Bob George
Jason Bellard
Tim Conway
J.C. PhilpotSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others. But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ. The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is treated at large.
Jamieson-Fausset-Brown Bible Commentary
be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8). own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].
John Gill Bible Commentary
And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Gal 2:17 Phi 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner: not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another, But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Rom 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Phi 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.
Matthew Henry Bible Commentary
We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion. I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (Phi 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, Pe2 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom 3:25. 3. That he might know Christ (Phi 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death. II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phi 3:11. 1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat' exochēn - by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (Joh 5:29), and they are counted worthy to obtain that world and the resurrection from the dead, Luk 20:35. 2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe, (1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phi 3:12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (Phi 3:13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace. (2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (Phi 3:12), diōkō - I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe, [1.] Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, Pe1 1:5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (Phi 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos - stretched himself forward, bearing towards his point: it is expressive of a vehement concern. (3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Phi 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion - the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom 6:23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.
Tyndale Open Study Notes
3:9 Paul here summarizes the contrast between his understanding of salvation and that of his opponents (3:2). • Believers become one with Christ by trusting him for salvation and sharing his life (cp. John 15:1-5). • We become righteous, not by observing the law of Moses, but through faith in Christ. This is God’s way of making us right with himself: Salvation cannot be earned, but only received as a free gift (see Rom 1:17; 3:21-26; 4:5-8; Gal 2:16; Eph 2:8-9).
Philippians 3:9
Righteousness through Faith in Christ
8More than that, I count all things as loss compared to the surpassing excellence of knowing Christ Jesus my Lord, for whom I have lost all things. I consider them rubbish, that I may gain Christ 9and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.
- Scripture
- Sermons
- Commentary
Beware of Dogs
By David Wilkerson8.8K55:34BewareMAT 6:33PHP 3:2PHP 3:9In this sermon, the speaker begins by emphasizing the importance of being cautious and aware of certain individuals, referred to as "dogs" in Philippians 3:2. He then goes on to explain that these "dogs" are actually people who rely on their own efforts and works to please God, rather than trusting in the grace of Jesus Christ. The speaker shares his own personal struggles and the desperation he has witnessed in others who feel trapped by sin and unable to find victory. However, he reassures the audience that God does not give up on His children when they fail, and that salvation is not achieved through human effort but through the grace of God.
Jehovah Tsidkenu - the Lord Our Righteousness
By David Wilkerson4.3K57:08Names Of GodISA 61:10MAT 6:33ROM 3:22ROM 10:32CO 5:21PHP 3:9In this sermon, the preacher discusses the various Hebrew names of God and how they reveal his character and nature. Specifically, he focuses on the name Jehovah Sid Kenyu, which means "the Lord our righteousness." He emphasizes that true righteousness cannot be legislated or enforced by human laws, but rather comes from a changed heart. The prophet Jeremiah's hope for righteousness in Israel was shattered because the people and the priesthood were backslidden. The sermon encourages listeners to examine their own hearts and seek true righteousness from God.
(Names of Jehovah) 4. Jehovah Tsidkenu
By Roy Hession2.3K54:14GraceGod's NameRighteousnessISA 61:10JER 23:5ROM 1:17ROM 4:5ROM 10:41CO 1:302CO 5:21GAL 2:16EPH 2:8PHP 3:9Roy Hession emphasizes the significance of the name Jehovah Tsidkenu, meaning 'The Lord Our Righteousness,' as prophesied in Jeremiah 23:5. He explains that this name encapsulates the essence of the Gospel, which offers divine righteousness to those who believe, regardless of their past failures. Hession highlights the importance of recognizing our need for God's grace and the transformative power of accepting Christ as our righteousness. He encourages believers to abandon their struggles for self-righteousness and instead embrace the free gift of righteousness through faith in Jesus. Ultimately, he reassures that true peace and assurance come from understanding that our righteousness is found in Christ alone.
That Ugly Flesh
By Bob George1.8K52:43FleshMAT 6:33JHN 15:4ROM 3:10GAL 5:22PHP 3:1PHP 3:9PHP 3:12In this sermon, Paul is emphasizing the importance of repetition in teaching and learning. He is unafraid to repeat his instructions to the believers because he wants them to truly understand and grasp the message. Paul warns against false teachers, referring to them as "dogs" and "mutilators of the flesh." He encourages the believers to press on towards the goal of winning the prize that God has called them to in Christ Jesus. Paul also emphasizes the need to forget the past and not dwell on past mistakes or unpleasant experiences. He reminds the believers that the law was given to show their sinful condition and to point them towards salvation in Christ. Paul explains that living the Christian life is a matter of faith, just as receiving Christ was a matter of faith. He encourages the believers to walk in faith, trusting in Christ and His work, rather than relying on their own efforts.
This Is Not a Game
By Jason Bellard1.6K03:36PSA 51:17MIC 6:8MAT 6:33MAT 28:19JHN 16:8GAL 5:22PHP 3:9JAS 1:27
This sermon emphasizes that true religion, repentance, deliverance, salvation, holiness, conviction, righteousness, and the true church are not about outward displays or church activities, but about genuine heart transformation, humility, and a deep relationship with God. It challenges believers to prioritize sharing the gospel, pointing the lost to eternity, and making time for God above all else.
Only One Way to Attain Righteousness
By Tim Conway1.6K09:26PSA 119:172ISA 64:6MAT 7:23ROM 3:22ROM 5:17ROM 9:331CO 1:30PHP 3:9
This sermon emphasizes the personal righteousness of Christ for every believer, highlighting that God's acceptance into heaven is not based on dropping the standard but on Christ meeting the standard. It discusses how God's mercy fulfills His justice for believers, removing their sin debt and showering them with righteousness. The sermon warns against stumbling over Christ due to self-righteousness and emphasizes the necessity of merit through Jesus Christ for salvation.
The Miserable Dregs of Self! by J. C. Philpot
By J.C. Philpot1.5K02:55ROM 3:232CO 12:9GAL 2:20EPH 1:6EPH 2:8PHP 3:9
This sermon delves into the struggle of seeking self-acceptance before God, only to be met with disappointment and discouragement due to our inherent flaws and shortcomings. It explores how this pursuit of self-righteousness can lead to darkness of mind and bondage of spirit, causing us to lose sight of our acceptance in Christ and fall into despair. The key message emphasizes that our acceptance with God is solely based on Christ and not on our own works or intentions, offering hope and deliverance from the miserable dregs of self.
What God Requires - Righteousness
By Zac Poonen1.4K58:40MAT 5:6ROM 3:22ROM 6:4ROM 8:3PHP 3:9
This sermon delves into the concept of righteousness as required by God, emphasizing the journey from imputed righteousness to imparted righteousness through the power of the Holy Spirit. It highlights the need for honesty, humility, and dependence on God in the battle against sin, drawing parallels to biblical stories like Peter walking on water. The message underscores the importance of seeking divine righteousness and not falling into legalism or comparison with others.
Prayer- Overflow From Confidence in Christ
By John Piper1.3K03:49ROM 3:222CO 5:21GAL 2:16EPH 2:8PHP 3:9
This sermon emphasizes that the core of the Gospel is receiving and resting in the gift of who Christ is and what He did for us, rather than focusing on our own actions. It highlights the grand exchange where our sins are placed on Christ, and His righteousness is imputed to us, making us 100% acceptable to God solely through Christ. Any attempt to add our own righteousness or good works is considered self-righteousness, and true freedom in the Gospel comes from fully relying on Christ alone.
Prideful Men Will Go to Hell
By Tim Conway1.2K06:12ISA 64:6ROM 3:23ROM 6:23EPH 2:8PHP 3:9
This sermon emphasizes the danger of pride and self-righteousness, highlighting how many individuals believe they deserve salvation based on their own goodness and actions, leading them to reject the righteousness of God. It delves into the necessity of humbling oneself before God, acknowledging one's sinfulness, and accepting that true righteousness comes only from God through faith in Jesus Christ for salvation.
Rom. 1:16-32 -Pt1- the Power of God
By Charles Leiter1.0K32:13ROM 1:16PHP 3:9In this sermon, the preacher emphasizes the transformative power of the gospel. He shares examples of individuals who were initially resistant to the gospel but later experienced radical changes in their lives. The preacher highlights the story of Boxing, who initially rejected the Bible but later became involved in multiple churches. He also mentions John Bunyan, who went from using foul language to writing the famous book "Pilgrim's Progress." Lastly, the preacher mentions a man who was hostile towards Christians but eventually surrendered to God. The sermon emphasizes that the gospel has the power to save anyone and that it is the central theme of the book of Romans.
Road to Reality - Which Road Will You Travel On
By K.P. Yohannan91724:57Road To RealityGEN 29:20MAT 6:19MAT 24:7LUK 12:34JHN 5:39ACT 20:35PHP 3:9In this sermon, the speaker discusses the story of Jacob and his love for Rachel. Jacob worked for seven years to marry Rachel, but was deceived by her father and ended up marrying her sister Leah instead. He then had to work another seven years to finally marry Rachel. The speaker uses this story to illustrate how Christians often live in an illusion, thinking that studying and memorizing scripture will bring them life, but failing to truly come to Jesus. The speaker encourages Christians to not rely on spiritual "pills" or rituals, but to seek a genuine relationship with Jesus.
The Nail (Compilation)
By Compilations85308:16CompilationJDG 4:21JDG 5:26JDG 5:31ISA 54:17ROM 8:312CO 10:4PHP 3:9In this sermon, the preacher emphasizes the power and authority that God gives to those who are in difficult situations and have had enough of their enemy's oppression. The preacher uses the story of Jael from the Bible to illustrate this point. Jael, a woman whose family was compromised by the enemy, took a stand against the captain of the enemy army and ultimately killed him. The preacher encourages listeners to take spiritual authority in their own lives and homes, resisting the temptations and influences of the devil.
Key Words in Philippians 03 the Word "Mind"
By David Clifford69048:15MAT 6:33PHP 1:27PHP 2:4PHP 2:11PHP 3:9In this sermon, the speaker focuses on the importance of having the mind of Christ Jesus. He emphasizes the concept of dying to oneself in order to truly live and bear fruit. The speaker also highlights the need for self-surrender and a spirit of peace and restfulness in order to achieve unity and oneness among believers. The sermon references various Bible verses, including Philippians 3:14 and 4:7, to support these teachings.
It's Your Behavior!
By Robert B. Thompson64541:56PSA 17:15MAT 5:6MAT 6:33ROM 3:22ROM 14:172CO 5:21PHP 3:9In this sermon, the preacher uses a practical example of walking down steep steps with a child to illustrate the concept of letting go and trusting God. He emphasizes that in times of moral horrors and challenges, our grip on God will not be enough, and we may need to let go and trust Him completely. The preacher also highlights the prevalence of lies in our society and how God calls us to tell the truth. He concludes by sharing examples of how God is using various means, such as the internet and booklets, to spread His word and encourages the church to let go and trust God for everything.
Which Road Will You Travel On?
By K.P. Yohannan37424:57EternityGEN 29:20MAT 6:33MAT 24:9LUK 18:22JHN 5:39ACT 20:35PHP 3:9In this sermon, the speaker discusses the concept of suffering and how Christians should respond to it. He emphasizes the importance of gratitude and prayer, using the example of waking up early to pray for the lost instead of indulging in personal desires. The speaker also mentions a PowerPoint presentation called "Gracie is blind" and a children's book called "Even Donkeys Speak" as tools to communicate the message of Christ. He concludes by highlighting the illusion that some Christians live in, thinking that studying and memorizing scripture alone will bring them life, when in reality, the scriptures point to Jesus as the source of true life.
Philippians
By A.W. Tozer6739:06Spiritual PerfectionPhilippiansPursuit of GodPHP 3:9A.W. Tozer emphasizes the pursuit of knowing Christ and attaining spiritual perfection, urging believers to forget past failures and press forward towards the high calling of God. He highlights the importance of cleansing the intentions of our hearts through God's grace, enabling us to love and praise Him worthily. Tozer warns against complacency in the Christian life, advocating for a deeper, more committed relationship with God that transcends mere surface-level faith. He calls for a revolution in the church, encouraging believers to detach from worldly influences and strive for holiness and joy. Ultimately, Tozer's message is a passionate plea for spiritual awakening and a deeper understanding of our purpose in Christ.
Understanding Our Spiritual Identity in Christ
By Mike Bickle1650:26Spiritual IdentityConfidence in ChristJHN 3:16ROM 6:13ROM 8:12CO 5:172CO 5:21GAL 2:20EPH 1:5PHP 3:9COL 3:31JN 1:9Mike Bickle emphasizes the significance of understanding our spiritual identity in Christ, asserting that believers are new creations and that their standing before God is based on Jesus' righteousness rather than their own actions. He explains that the enemy seeks to distort this truth, leading to feelings of condemnation and insecurity, but reminds us that God does not count our sins against us. Bickle encourages believers to present themselves to God as alive and accepted, rather than guilty and condemned, fostering a deeper intimacy with the Lord. He highlights that our confidence in God's acceptance is rooted in the finished work of Christ, which allows us to approach God without fear. Ultimately, he reassures that our identity as lovers of God, despite our struggles with sin, is what defines us.
The Lord Our Righteousness. (Jer. 23:6)
By George Whitefield1JER 23:6MAT 6:33JHN 3:16ACT 4:12ROM 3:22ROM 10:42CO 5:21EPH 2:8PHP 3:91JN 1:9George Whitefield preaches passionately about the importance of Christ being our righteousness, emphasizing the natural tendency towards self-righteousness and the need for the righteousness of Jesus to be imputed to believers. He addresses objections against this doctrine, highlighting the dangers of relying on our own works for salvation and the necessity of embracing the righteousness of Christ through faith. Whitefield urges both believers and unbelievers to seek the Lord as their righteousness, emphasizing the eternal consequences of rejecting Christ's righteousness and the urgency of coming to Jesus for salvation.
Men, Ignorant of God's Righteousness, Would Fain Establish Their Own
By Charles Finney0GraceRighteousnessISA 64:6ROM 10:3EPH 2:8PHP 3:9Charles Finney addresses the issue of self-righteousness in his sermon, emphasizing that many, like the Jews, are ignorant of God's righteousness and attempt to establish their own. He explains that true knowledge of God involves understanding His law and the conditions for salvation, which cannot be met through personal efforts or external observances. Finney warns against the pride that leads individuals to rely on their own righteousness, urging them to submit to God's plan of salvation through Christ. He illustrates the transformative power of recognizing one's own inadequacy and embracing God's grace, leading to true repentance and faith. The sermon calls for a radical change of heart and a complete reliance on Christ for righteousness.
The Power of Faith
By David Wilkerson0FaithRighteousnessROM 1:17GAL 5:5EPH 2:8PHP 3:9David Wilkerson emphasizes the transformative power of faith, explaining that through Christ's sacrifice, believers are granted perfect righteousness despite their struggles with sin. He highlights the misconception that one must first clean up their life to be accepted by God, asserting that salvation comes solely by grace through faith. Wilkerson encourages believers to rise above their fears and doubts, resting in the truth of God's Word that assures them of their righteousness in Christ. He reminds us that true faith is not about our efforts but about trusting in what Jesus has accomplished for us.
Perfect Righteousness
By David Wilkerson0Perfect RighteousnessInheritance of FaithISA 61:10JHN 1:12ROM 3:22ROM 5:12CO 5:21GAL 2:16EPH 2:8PHP 3:9HEB 11:71PE 1:4David Wilkerson emphasizes that God only accepts perfect righteousness, which is essential for salvation and justification. This righteousness, inherited by true believers through faith, is exemplified by Noah, who became an heir not through his actions but through his belief in God's revelation. Wilkerson highlights that Jesus has left us this perfect righteousness as a legacy, making us richer than any earthly treasure. Understanding this inheritance empowers believers to stand firm against any accusations from the enemy, as they are covered by the righteousness of Christ.
Paul's Vehement Opposition to Legalism
By Art Katz0Grace vs. LegalismThe Atonement of ChristISA 6:1JHN 14:6ROM 3:20ROM 6:4ROM 7:122CO 5:17GAL 2:21GAL 5:4EPH 2:8PHP 3:9Art Katz emphasizes the Apostle Paul's vehement opposition to legalism, particularly in his letter to the Galatians, where he warns against adding the Law to faith in Christ. Paul understood that any attempt to achieve righteousness through the Law contradicts the purpose of Jesus' sacrificial death, which was to condemn the flesh and self-righteousness. His personal encounter with the resurrected Christ on the road to Damascus profoundly shaped his understanding of grace and the necessity of seeing the death of Jesus as a complete atonement for sin. Katz argues that this revelation is crucial for believers today, as any return to self-righteousness undermines the grace of God and the sufficiency of Christ's sacrifice. The sermon calls for a deeper understanding and appropriation of the atonement to avoid making the grace of God ineffective.
Focused Faith
By David Wilkerson0Acceptance in ChristFaithJHN 17:10JHN 20:17ROM 5:1EPH 2:6PHP 3:9COL 3:3HEB 3:12HEB 4:3HEB 4:101JN 4:17David Wilkerson emphasizes the concept of 'focused faith,' explaining that our relationship with God is rooted in our unity with Christ, which allows us to experience the same love from the Father that Jesus does. He challenges believers to prioritize faith over feelings, asserting that God's delight in us is not contingent on our actions or emotions but on our faith in Christ. Wilkerson warns against the dangers of unbelief and encourages believers to rest in the assurance of their acceptance in Christ, which leads to true peace and freedom from striving. He highlights that true faith results in a state of rest, where we recognize our position in Christ as accepted and loved by God.
The Doctrine of Imputed Righteousness Without Works, Asserted and Proved.
By John Gill0Imputed RighteousnessJustification By FaithPSA 32:1ISA 45:24MAT 5:20ROM 3:28ROM 4:6ROM 5:1ROM 8:11CO 6:8PHP 3:9TIT 3:7John Gill emphasizes the doctrine of imputed righteousness, asserting that justification before God is achieved through faith in Christ's righteousness, not through human works. He illustrates this by referencing Abraham and David, who were justified by faith alone, highlighting that true righteousness is not derived from the law or personal merit but is a gift from God. Gill explains that this imputed righteousness is essential for salvation, freeing believers from condemnation and ensuring their acceptance before God. He concludes by urging the congregation to seek this righteousness in Christ, recognizing the grace involved in its imputation and the dire consequences of lacking it.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And be found in him - Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others. But that which is through the faith of Christ - That justification which is received by faith through the atonement made by Christ. The righteousness which is of God - God's method of justifying sinners through faith in his Son. See the notes on Rom 3:21, Rom 3:23 (note), Rom 3:25 (note), where this subject is treated at large.
Jamieson-Fausset-Brown Bible Commentary
be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8). own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [NEANDER].
John Gill Bible Commentary
And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Gal 2:17 Phi 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner: not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another, But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Rom 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Phi 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.
Matthew Henry Bible Commentary
We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion. I. The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances. 1. He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him. 2. That he might be found in him (Phi 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, Pe2 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom 3:25. 3. That he might know Christ (Phi 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death. II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phi 3:11. 1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat' exochēn - by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (Joh 5:29), and they are counted worthy to obtain that world and the resurrection from the dead, Luk 20:35. 2. This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe, (1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phi 3:12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (Phi 3:13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace. (2.) What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (Phi 3:12), diōkō - I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe, [1.] Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, Pe1 1:5. Observe, [2.] What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (Phi 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos - stretched himself forward, bearing towards his point: it is expressive of a vehement concern. (3.) The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Phi 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion - the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom 6:23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.
Tyndale Open Study Notes
3:9 Paul here summarizes the contrast between his understanding of salvation and that of his opponents (3:2). • Believers become one with Christ by trusting him for salvation and sharing his life (cp. John 15:1-5). • We become righteous, not by observing the law of Moses, but through faith in Christ. This is God’s way of making us right with himself: Salvation cannot be earned, but only received as a free gift (see Rom 1:17; 3:21-26; 4:5-8; Gal 2:16; Eph 2:8-9).