Philippians 3:18

all things loss for Christ, Phi 3:7-11 . He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, Phi 3:12-14 . Exhorts them to be like-minded, Phi 3:15-17 . Warns them against certain persons who were enemies to the cross of Christ, Phi 3:18 , Phi 3:19 . Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, Phi 3:20 , Phi 3:21 . Verse 21 Who shall change our vile body - Ὁς μετασχηματισει το σωμα της ταπεινωσες ἡμων· Who will refashion, or alter the fashion and condition of, the body of our humiliation; this body that is dead - adjudged to death because of sin, and must be putrefied, dissolved, and decomposed. That it may be fashioned like unto his glorious body - Εις το γενεσθαι αυτο συμμορφον τῳ σωματι της δοξης αυτου· That it may bear a similar form to the body of his glory. That is: the bodies of true believers shall be raised up at the great day in the same likeness, immortality, and glory, of t Circumcision was an honorable thing, for it was a sign of the covenant; but as they now had rejected the new covenant, their circumcision was rendered uncircumcision, and is termed a cutting, by way of degradation. Verse 3 We are the circumcision - We, who have embraced the faith of Christ crucified, are now entered into the new covenant, and according to that new covenant, worship God in the Spirit, exulting, καυχωμενοι, making our boast of Christ Jesus, as our only Savior, having no confidence in the flesh - in any outward rite or ceremony prescribed by the Jewish institutions. Verse 4 Though I might also have confidence - If any of them have any cause to boast in outward rites and privileges, I have as much; yea, more. Verse 5 Circumcised the eighth day - This was the time that the law required the males to be circumcised; and we find, from Gen 17:14 , both in the Samaritan Pentateuch and in the Septuagint, though the clause is now lost out of the common Hebrew text, that the male child, which is not circumcised the eighth day, shall be cut off from among his people: this precept was literally observed in the case of St. Paul. Of the stock of Israel - Regularly descended from the patriarch Jacob. Of the tribe of Benjamin - The most favourite son of that patriarch and a tribe that did not revolt with Jeroboam, 1Kgs 12:21 , nor pollute the worship of God by idolatry. A Hebrew of the Hebrews - Though born in a heathen country, Tarsus, yet both my parents were Hebrews; nor has there ever been any strange blood mixed with that of our family. Touching the law, a Pharisee - One that not only received the law and the prophets as coming from God; but belonged to that sect which, of all others, was most scrupulously attached to it. Verse 6 Concerning zeal - As to my zeal for Pharisaism, I gave the fullest proof of it by persecuting the Church of Christ; and this is known to all my countrymen. Touching the righteousness - And as to that plan of justification, which justification the Jews say is to be obtained by an observance of the law, I have done every thing so conscientiously from my youth up, that in this respect I am blameless; and may, with more confidence than most of them; expect that justification which the law appears to promise. Verse 7 But what things were gain - The credit and respect which I had, as being zealously attached to the law, and to the traditions of the elders, I counted loss for Christ - I saw that this could stand me in no stead; that all my acts of righteousness were nothing on which I could depend for salvation; and that Christ crucified could alone profit me; for I found that it is impossible that the blood of bulls and goats could take away sin. Verse 8 I count all things but loss - Not only my Jewish privileges, but all others of every kind; with every thing that men count valuable or gainful, or on which they usually depend for salvation. The excellency of the knowledge of Christ - That superior light, information, and blessedness which come through the Gospel of Jesus Christ; justification through his blood, sanctification by his Spirit, and eternal glory through his merits and intercession. These are the blessings held out to us by the Gospel, of which, and the law, Jesus Christ is the sum and substance. I have suffered the loss of all things - Some translate δι' ον τα παντα εζημιωθην, for whom I have thrown away all things - I have made a voluntary choice of Christ, his cross, his poverty, and his reproach; and for these I have freely sacrificed all I had from the world, and all I could expect from it. And do count them but dung - The word σκυβαλα means the vilest dross or refuse of any thing; the worst excrement. The word shows how utterly insignificant and unavailing, in point of salvation, the apostle esteemed every thing but the Gospel of Jesus. With his best things he freely parted, judging them all loss while put in the place of Christ crucified; and Christ crucified he esteemed infinite gain, when compared with all the rest. Of the utter unavailableness of any thing but Christ to save the soul the Apostle Paul stands as an incontrovertible proof. Could the law have done any thing, the apostle must have known it. He tried, and found it vanity; he tried the Gospel system, and found it the power of God to his salvation. By losing all that the world calls excellent, he gained Christ, and endless salvation through him. Of the glorious influence of the Gospel he is an unimpeachable witness. See the concluding observations on the 9th chapter of the Acts, ( Act 9:43 (note)) on the character of St. Paul. Verse 9 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. Verse 10 That I may know him - To be the true and promised Messiah, and experience all that salvation which he has bought by his blood. The power of his resurrection - In having this body of my humiliation raised from death, and made like unto his glorious body. This seems to be the sole meaning of the apostle; for it is in virtue of Christ's resurrection that we are to be raised incorruptible and immortal. And the fellowship of his sufferings - Christ died, not only as a victim for sin, but as a martyr to the truth. No creature can have fellowship with him in his vicarious sufferings; as a martyr to the truth, St. Paul wished to imitate him. Not only in the apostle, but in the primitive Christians generally, there seems to have been a strong desire after martyrdom. Verse 11 The resurrection of the dead - That is, the resurrection of those who, having died in the Lord, rise to glory and honor; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, εξαναστασις. The words, as they stand in the best MSS., are as follow: εις την εξαναστασιν την εκ νεκρων, to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word αναστασις signifies the resurrection in general, both of the just and unjust; εξαναστασις may signify that of the blessed only. Verse 12 Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted. Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν (νικοφορειν) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?" That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: - τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ' ὁτι τελειον εργον αγαπης ενεδειξατο· "We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity." So Basil the great, Hom. in Psa 116:13 : Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι· "I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation." So Oecumenius, on Acts 28: Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε· "All the years of Paul, from his calling to his martyrdom, were thirty and five." And in Balsamon, Can. i. Ancyran., page 764: Τον της τελειωσεως στεφανον αναδησασθαι "To be crowned with the crown of martyrdom." Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc. St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place. But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them. That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal life. Verse 13 I count not myself to have apprehended - Whatever gifts, graces, or honors I may have received from Jesus Christ, I consider every thing as incomplete till I have finished my course, got this crown, and have my body raised and fashioned after his glorious body. This one thing I do - This is the concern, as it is the sole business, of my life. Forgetting those things which are behind - My conduct is not regulated nor influenced by that of others; I consider my calling, my Master, my work, and my end. If others think they have time to loiter or trifle, I have none: time is flying; eternity is at hand; and my all is at stake. Reaching forth - The Greek word επεκτεινομενος points out the strong exertions made in the race; every muscle and nerve is exerted, and he puts forth every particle of his strength in running. He was running for life, and running for his life. Verse 14 I press toward the mark - Κατα σκοπον διωκω· I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal. See the concluding observations on 1Cor 9:27 . What is called σκοπος, mark or scope, here, is called κανων, the line, i.e. the marked line, Phi 3:16 . When it was said to Diogenes, the cynic, "Thou art now an old man, rest from thy labors;" to this he answered: Ει δολιχον εδραμον, προς τῳ τελει εδει με ανειναι, και μη μαλλον επιτειναι; "If I have run long in the race, will it become me to slacken my pace when come near the end; should I not rather stretch forward?" Diog. Laert., lib. vi. cap. 2. sec. 6. For the prize of the high calling of God - The reward which God from above calls me, by Christ Jesus, to receive. The apostle still keeps in view his crown of martyrdom and his glorious resurrection. Verse 15 As many as be perfect - As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished. The word τελειοι, perfect, is taken here in the same sense in which it is taken 1Cor 14:20 : - Be not Children in understanding - but in understanding be ye Men, τελειοι γινεσθε, be ye perfect - thoroughly instructed, deeply experienced. 1Cor 2:6 : - We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Eph 4:13 : - Till we all come - unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Heb 5:14 : - But strong meat belongeth to them that are of full age, τελειων, the perfect - those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect - as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize. If in any thing ye be otherwise minded - If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things. Verse 16 Whereto we have already attained - Let us not lose that part of the race which we have already run, let us walk by the same rule - let us keep the white line continually in view, let us mind the same thing, always considering the glorious prize which is held out by God through Christ Jesus to animate and encourage us. The MSS., versions and fathers of the Alexandrian recension or edition, and which are supposed by Griesbach and others to contain the purest text, omit the words κανονι, το αυτο φρονειν, and read the verse thus: Whereunto we have already attained let us walk; or, according to what we have already attained, let us regulate our life, There is so much disagreement about the above words in the MSS., etc., that most critics consider them as a sort of gloss, which never made an original part of the text. Dr. White says, Certissime delenda; "Most certainly they should be obliterated." Verse 17 Brethren, be followers - of me - In the things of Christ let me be your line, and my writings preaching, and conduct, your rule. And mark them - Σκοπειτε. Still alluding to the line in the stadium, keep your eye steadily fixed on those who walk - live, as ye have us - myself, Timothy, and Epaphroditus, for an ensample. Verse 18 For many walk, etc - The Judaizing teachers continue to preach, who wish to incorporate circumcision, and other ordinances of the law, with the Gospel. They are the enemies of the cross of Christ - They rather attribute justification to the Levitical sacrifices, than to the sacrificial death of Christ; and thus they are enemies to that cross, and will not suffer persecution for its sake. They please the world, and are in no danger of reproach. Verse 19 Whose end is destruction - This is the issue of their doctrine and of their conduct. They are here described by three characters: 1. Their god is their belly - they live not in any reference to eternity; their religion is for time; they make a gain of godliness; and live only to eat, drink, and be merry. 2. Their glory is in their shame - they lay it down as a proof of their address, that they can fare sumptuously every day, in consequence of preaching a doctrine which flatters the passions of their hearers. 3. They mind earthly things - their whole study and attention are taken up with earthly matters; they are given to the flesh and its lusts; they have no spirituality, nor do they believe that there is or can be any intercourse between God and the souls of men. But their lasciviousness and uncleanness seem to be principally intended. See Kypke. Despicable as these men were, the apostle's heart was deeply pained on their account: 1. Because they held and taught a false creed; 2. Because they perverted many by that teaching; and, 3. Because they themselves were perishing through it. Verse 20 Our conversation is in heaven - Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner. While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, We have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory. Introduction The apostle exhorts them to stand fast in the Lord, Phi 4:1 . And beseeches Euodias and Syntyche to be of one mind in Divine things, Phi 4:2 . And requests his true yokefellow to help them to a good understanding, Phi 4:3 . Gives them directions concerning their temper and frame of mind, Phi 4:4-7 . And how to act in all respects as becomes the purity and excellence of the Gospel, as they had heard from and seen in him, Phi 4:8 , Phi 4:9 . Thanks them for their attention to him in his captivity, in sending him what was necessary for his support, though he had learned to be contented in all situations in life, Phi 4:10-14 . Mentions particular cases in which they had ministered to him; promises them, through the riches of glory in Christ, a supply of all their spiritual wants; and renders thanks to God, Phi 4:15-20 . Salutes all the saints, and those particularly of the emperor's household, Phi 4:21 , Phi 4:22 . Andhe glorified humanity of Jesus Christ; and be so thoroughly changed, as to be not only capable through their immortality of eternally existing, but also of the infinite spiritual enjoyments at the right hand of God. According to the working - Κατα την ενεργειαν· According to that energy, by which he can bring all things under subjection to himself. Thus we find that the resurrection of the body is attributed to that power which governs and subdues all things, for nothing less than the energy that produced the human body at the beginning, can restore it from its lapsed and degraded state into that state of glory which it had at its creation, and render it capable of enjoying God throughout eternity. The thought of this glorious consummation was a subject of the highest joy and confidence amongst the primitive Christian. This earth was not their home; and they passed through things temporal so as not to lose those which were eternal. 1. The preceding chapter, to which the first verse of the succeeding should be joined, contains a fund of matter the most interesting that can well be conceived. The apostle seems to stand on the verge of eternity, and to have both worlds opened to his view. The one he sees to be the place in which a preparation for the other is to be attained. In the one he sees the starting place, where the Christian is to commence his race; in the other the goal at which his course terminates, and the prize which he is there to obtain. One is the place from and over which the Christian is to run; the other is that to which he is to direct his course, and in which he is to receive infinite blessedness. In the one he sees all manner of temptations and hinderances, and dangers standing thick through all the ground; in the other he sees the forerunner, the Lord Jesus, who has entered into the heaven of heavens for him, through whom God calls him from above, της ανω κλησεως του Θεου, Phi 3:14 : for what he hears in the Gospel, and what he sees by faith, is the calling of God from above; and therefore he departs from this, for this is not his rest. 2. The nearer a faithful soul comes to the verge of eternity, the more the light and influence of heaven are poured out upon it: time and life are fast sinking away into the shades of death and darkness; and the effulgence of the dawning glory of the eternal world is beginning to illustrate the blessed state of the genuine Christian, and to render clear and intelligible those counsels of God, partly displayed in various inextricable providences, and partly revealed and seen as through a glass darkly in his own sacred word. Unutterable glories now begin to burst forth; pains, afflictions, persecutions, wants, distresses, sickness, and death, in any or all of its forms, are exhibited as the way to the kingdom, and as having in the order of God an ineffable glory for their result. Here are the wisdom, power, and mercy of God! Here, the patience, perseverance, and glory of the saints! Reader, is not earth and its concerns lost in the effulgence of this glory? Arise and depart, for this is not thy rest. Verse 1 Rejoice in the Lord - Be always happy; but let that happiness be such as you derive from the Lord. To write the same things - He means those which he had formerly preached to them or to other Churches, for he had but one Gospel; and we may rest assured that the doctrine of this epistle was the same with his preaching. For you it is safe - It is much better to have these Divine things committed to writing than confided to memory. By the latter they may be either lost or corrupted, by the former they will be preserved. Verse 2 Beware of dogs - The Jews, who have here the same appellative which they formerly gave to the Gentiles: because the Gentiles were not included in the covenant, they called them Dogs; and themselves, the children of the Most High. Now, they are cast out of the covenant and the Gentiles taken in; therefore they are the dogs, and the Gentiles the children. Evil workers - Judaizing teachers, who endeavored to pervert the Gospel. The concision - Κατατομην· The cutting or excision; not περιτομην, the circumcision: the word is used by the apostle to degrade the pretensions which the Jews made to sanctity by the cutting in their flesh.

Sermon for the Twenty-Third Sunday After Trinity Sunday; Philippians 3:17-21 ENEMIES OF THE CROSS OF CHRIST AND THE CHRISTIAN’S CITIZENSHIP IN HEAVEN. 1 Paul immeasurably extols the Philippians for having made a good beginning in the holy Gospel and for having acquitted themselves commendably, like men in earnest, as manifest by their fruits of faith. The reason he shows this sincere and strong concern for them is his desire that they remain steadfast, not being led astray by false teachers among the roaming Jews. For at that time many Jews went about with the intent of perverting Paul’s converts, pretending they taught something far better; while they drew the people away from Christ and back to the Law, for the purpose of establishing and extending their Jewish doctrines. Paul, contemplating with special interest and pleasure his Church of the Philipplans, is moved by parental care to admonish them lest they sometime be misled by such teachers to hold steadily to what they have received, not seeking anything else and not imagining, like self secure, besotted souls who allow themselves to be deceived by the devil not imagining themselves perfect and with complete understanding in all things. In the verses just preceding our text he speaks of himself as having not yet attained to full knowledge. PURITY OF DOCTRINE ENJOINED. 2 He particularly admonishes them to follow him and to mark those ministers who walk as he does; also to shape their belief and conduct by the pattern they have received from him. Not only of himself does he make an example, but introduces them who similarly walk, several of whom he mentions in this letter to the Philippians. The individuals whom be bids them observe and follow must have been persons of special eminence. But it is particularly the doctrine the apostle would have the Philippians pattern after. Therefore we should be chiefly concerned about preserving the purity of the office of the ministry and the genuineness of faith. When these are kept unsullied, doctrine will be right, and good works spontaneous. Later on, in chapter 4, verse 8, Paul admonishes, with reference to the same subject: “If there be any virtue, and if there be any praise, think on these things.” 3 Apparently Paul is a rash man to dare boast himself a pattern for all. Other ministers might well accuse him of desiring to exalt his individual self above others. “Think you,” our wise ones would say to him, “that you alone have the Holy Spirit, or that no one else is as eager for honor as yourself?” Just so did Miriam and Aaron murmur against Moses, their own brother, saying: “Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us?” Numbers 12,2. And it would seem as if Paul had too high an appreciation of his own character did he hold up his individual self as a pattern, intimating that no one was to be noted as worthy unless he walked as he did; though there might be some who apparently gave greater evidence of the Spirit, of holiness, humility and other graces, than himself, and yet walked not in his way. 4 But he does not say “I, Paul, alone.” He says, “as ye have us for an example”, that does not exclude other true apostles and teachers. He is admonishing his Church, as he everywhere does, to hold fast to the one true doctrine received from him in the beginning. They are not to be too confident of their own wisdom in the matter, or to presume they have independent authority; but rather to guard against pretenders to a superior doctrine, for so had some been misled. RIGHTEOUSNESS OF THE LAW IS VAIN. 5 In what respect he was a pattern or example to them, he has made plain; for instance, in the beginning of this chapter, in the third verse and following, he says: V.3-5. “For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh: though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews.” That is, he commands the highest honor a Jew can boast. V.5-9. “As touching the law,” he goes on, “a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith.” 6 “Behold, this is the picture or pattern,” he would say, “which we hold up for you to follow, that remembering how you obtained righteousness you may hold to it a righteousness not of the Law.” So far as the righteousness of the Law is concerned, Paul dares to say he regards it as filth and refuse (that proceeds from the human body); notwithstanding in its beautiful and blameless form it may be unsurpassed by anything in the world such righteousness as was manifest in sincere Jews, and in Paul himself before his conversion; for these in their great holiness, regarded Christians as knaves and meriting damnation, and consequently took delight in being party to the persecution and murder of Christians. 7 “Yet,” Paul would say, “ I who am a Jew by birth have counted all this merit as simply loss that I might be found in ‘the righteousness which is from God by faith’.” Only the righteousness of faith teaches us how to apprehend God how to confidently console ourselves with his grace and await a future life, expecting to approach Christ in the resurrection. By “approaching ” him we mean to meet him in death and at the judgment day without terror, not fleeing but gladly drawing near and hailing him with joy as one waited for with intense longing. Now, the righteousness of the Law cannot effect such confidence of mind. Hence, for me it avails nothing before God; rather it is a detriment. What does avail is God’s imputation of righteousness for Christ’s sake, through faith. God declares to us in his Word that the believer in his Son shall, for Christ’s own sake, have God’s grace and eternal life. He who knows this is able to wait in hope for the last day, having no fear, no disposition to flee. 8 But is it not treating the righteousness of the Law with irreverence and contempt to regard it and so teach as something not only useless and even obstructive, but injurious, loathsome and abominable? Who would have been able to make such a bold statement, and to censure a life so faultless and conforming so closely to the Law as Paul’s, without being pronounced by all men a minion of the devil, had not the apostle made that estimation of it himself? And who is to have any more respect for the righteousness of the Law if we are to preach in that strain? 9 Had Paul confined his denunciations to the righteousness of the world or of the heathen the righteousness dependent upon reason and controlled by secular government, by laws and regulations his teaching would not have seemed so irreverent. But he distinctly specifies the righteousness of God’s Law, or the Ten Commandments, to which we owe an obligation far above what is due temporal powers, for they teach how to live before God something no heathenish court of justice, no temporal authority, knows anything about. Should we not condemn as a heretic this preacher who goes beyond his prerogative and dares find fault with the Law of God? who also warns us to shun such as observe it, such as trust in its righteousness, and exalts to sainthood V.18, 19. “enemies of the cross of Christ.... whose God is the belly” who serve the appetites instead of God? 10 Paul would say of himself: “ I, too, was such a one. In my most perfect righteousness of the Law I was an enemy to and persecutor of the congregation, or Church, of Christ. It was the legitimate fruit of my righteousness that I though I must be party to the most horrible persecution of Christ and his Christians. Thus my holiness made me an actual enemy of Christ and a murderer of his followers. The disposition to injure is a natural result of the righteousness of the Law, as all Scripture history from Cain down testifies, and as we see even in the rest of the world who have not come to the knowledge of Christ. Princes, civil authorities in proportion to their wisdom, their godliness and honor are the bitter and intolerant enemies of the Gospel. 11 Of the sensual papistical dolts at Rome, cardinals, bishops, priests and the like, it is not necessary to speak here. their works are manifest. All honorable secular authorities must confess they are simply abandoned knaves, living shameless lives of open scandal, avarice, arrogance, unchastity, vanity, robbery and wickedness of every kind. Not only are they guilty of such living, but shamelessly endeavor to defend their conduct. They must, then, be regarded enemies of Christ and of all honesty and virtue. Hence every respectable man is justly antagonistic toward them. But, as before said, Paul is not here referring to this class, but to eminent, godly individuals, whose lives are beyond reproach. These very ones, when Christians are encountered, are hostile and heinous enough to be able to forget all their own faults in the sight of God, and to magnify to huge beams the motes we Christians have. In fact, they must style the Gospel heresy and satanic doctrine for the purpose of exalting their own holiness and zeal for God. RIGHTEOUSNESS OF THE LAW OPPOSES THE CROSS. 12 The thing seems incredible, and I would not have believed it myself, nor have understood Paul’s words here, had I not witnessed it with my own eyes and experienced it. Were the apostle to repeat the charge today, who could conceive that our first, noblest, most respectable, godly and holy people, those whom we might expect, above all others, to accept the Word of God that they, I say, should be enemies to the Christian doctrine? But the examples before us testify very plainly that the “enemies” the apostle refers to must be the individuals styled godly and worthy princes and noblemen, honorable citizens, learned, wise, intelligent individuals. Yet if these could devour at one bite the “Evangelicals,” as they are now called, they would do it. 13 If you ask, Whence such a disposition? I answer, it naturally springs from human righteousness. For every individual who professes human righteousness, and knows nothing of Christ, holds that efficacious before God. He relies upon it and gratifies himself with it, presuming thereby to present a flattering appearance in God’s sight and to render himself peculiarly acceptable to him. From being proud and arrogant toward God, he comes to reject them who are not righteous according to the Law; as illustrated in the instance of the Pharisee. Luke 18:11-12. But greater is his enmity and more bitter his hatred toward the preaching that dares to censure such righteousness and assert its futility to merit God’s grace and eternal life. 14 I myself, and others with me, were dominated by such feelings when, under popery, we claimed to be holy and pious; we must confess the fact. If thirty years ago, when I was a devout, holy monk, holding mass every day and having no thought but that I was in the road leading directly to heaven if then anyone had accused me had preached to me the things of this text and pronounced our righteousness which accorded not strictly with the Law of God, but conformed to human doctrine and was manifestly idolatrous pronounced it without efficacy and said I was an enemy to the cross of Christ, serving my own sensual appetites, I would immediately have at Mast helped to find stones for putting to death such a Stephen, or to gather wood for the burning of this worst of heretics. 15 So human nature ever does. The world cannot conduct itself in any other way, when the declaration comes from heaven saying: “True you are a holy man, a great and learned jurist, a conscientious regent, a worthy prince, an honorable citizen, and so on, but with all your authority and your upright character you are going to hell; your every act is offensive and condemned in God’s sight. If you would be saved you must become an altogether different man; your mind and heart must be changed.” Let this be announced and the fire rises, the Rhine is all ablaze; for the self righteous regard it an intolerable idea that lives so beautiful, lives devoted to praiseworthy callings, should be publicly censured and condemned by the objectionable preaching of a few insignificant individuals regarded as even pernicious, and according to Paul, as filthy refuse, actual obstacles to eternal life. 16 But you may say: “What? Do you forbid good works? Is it not right to lead an honorable, virtuous life? Do you not acknowledge the necessity of political laws, of civil governments? that upon obedience to them depends the maintenance of discipline, peace and honor? Indeed, do you not admit that God himself commands such institutions and wills their observance, punishing where they are disregarded? Much more would he have his own Law and the Ten Commandments honored, not rejected. How dare you then assert that such righteousness is misleading, and obstructive to eternal life? What consistence is there in teaching people to observe the things of the Law, to be righteous in that respect, and at the same time censuring those things as condemned before God? How can the works of the Law be good and precious, and yet repulsive and productive of evil?” 17 I answer, Paul well knows the world takes its stand on this point of righteousness by the Law, and hence would contradict him. But let him who will, consult the apostle as to why he makes such bold assertions here. For indeed the words of the text are not our words, but his. True, law and government are essential in temporal life, as Paul him self confesses, and God would have everyone honor and obey them. Indeed, he has ordained their observance among Turks and heathen. Yet it is a fact that these people, even the best and most upright of them, they who lead honorable lives, are naturally in their hearts enemies to Christ, and devote their intellectual powers to exterminating God’s people. It must be universally admitted that the Turks, with all the restrictions and austerity of life imposed upon them by the Koran, a life more rigorous even than that of Christians it must be admitted they belong to the devil. In other words, we adjudge them condemned with all their righteousness, but at the same time say they do right in punishing thieves, robbers, murderers, drunkards and other offenders; more, that Christians living within their jurisdiction are under obligation to pay tribute, and to serve them with per son and property. Precisely the same thing is true respecting our princes who persecute the Gospel and are open enemies to Christ: we must be obedient to them, paying the tribute and rendering the service imposed; yet they, and all obedient followers willingly consenting to the persecution of the Gospel, must be looked upon as condemned before God. 18 Similarly does Paul speak concerning the righteousness of all the Jews and pious saints who are not Christians. His utterance is bold and of certain sound. He censures them and, weeping, deprecatingly refers to certain who direct the people to the righteousness of the law with the sole result of making “enemies to the cross of Christ.” 19 Again, all the praise he has for them is to say that their “end is perdition”; they are condemned in spite of strenuous efforts all their lives to teach and enforce the righteousness of work. Here on earth it is truly a price less distinction, an admirable and noble treasure, a praise worthy honor, to have the name of being a godly and up right prince, ruler or citizen; a pious, virtuous wife or virgin. Who would not praise and exalt such virtue? It is indeed a rare and valuable thing in the world. But however beautiful, priceless and admirable an honor it is, Paul tells us, it is ultimately condemned and pertains not to heaven. HUMAN RIGHTEOUSNESS IDOLATROUS. 20 The apostle makes his accusation yet more galling with the words “whose god is their belly.” Thus you hear how human righteousness, even at its best, extends no higher than to service of the sensual appetites. Take all the wisdom, justice, jurisprudence, artifice, even the highest virtues the world affords, and what are they? They minister only to that god, carnal appetite. They can go no farther than the needs of this life, their whole purpose being to satisfy physical cravings. When the physical appetites of the worldly pass, they pass likewise, and the gifts and virtues we have mentioned can no longer serve them. All perish and go to destruction together righteousness, virtues, laws and physical appetites which they have served as their god. For they are wholly ignorant of the true and eternal God; they know not how to serve him and receive eternal life. So then in its essential features such a life is merely idolatrous, having no greater object than the preservation of this perishable body and its enjoyment of peace and honor. 21 The fourth accusation is, V.19. “whose glory is in their shame.” That is all their glory amounts to. Let wise philosophers, scrupulous heathen, keen jurists, receive the acme of praise and honor it is yet but shame. True, their motto is “Love of Virtue”; they boast strong love of virtue and righteousness and may even think themselves sincere. But judged by final results, their boast is without foundation and ends in shame. For the utmost their righteousness can effect is the applause of the world here on earth. Before God it avails nothing. It cannot touch the life to come. Ultimately it leaves its possessor a captive in shame. Death devours and hell clutches him. 22 You may again object, “If what you say it true, why observe temporal restrictions? Let us live in indulgent carelessness following our inclinations. Let pass the godly, honorable man; the virtuous, upright wife or virgin.” I answer, By no means; that is not the design. You have heard it is God’s command and will that there be temporal righteousness even among Turks and heathen. And later on ( ch. 4,8 ) Paul admonishes Christians to “think on these things,” that is, on what is true. He says: “Whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” And continuing, in verse 9, he refers them to his own example, saying, “which ye both learned and received and heard and saw in me.” FRUITS OF FAITH. 23 With the believers in Christ, them who have their righteousness in him, there should follow in this life on earth the fruits of upright living, in obedience to God. These fruits constitute the good works acceptable to God, which, being works of faith and wrought in Christ, will be rewarded in the life to come. But Paul has in mind the individuals who, rejecting faith in Christ, regard their self directed lives, their humanly wrought works, which conform to the Law, as righteousness availing in the sight of God. His reference is to them who so trust, though wholly ignorant of Christ, for whose sake, without any merit on our part, righteousness is imputed to us by God. The only condition is we must believe in Christ; for he became man, died for our sins and rose from the dead, for the very purpose of liberating us from our sins and granting us his resurrection and life. Toward the heavenly life we should tend, in our life here walking in harmony with it; as Paul says in conclusion: V.20. “Our citizenship is in heaven [not earthly and not confined to this temporal life only]; whence also we wait for a Savior, the Lord Jesus Christ.” If we have no knowledge, no consciousness, of this fact, it matters not how beautiful and praiseworthy our human, earthly righteousness may be, it is merely a hindrance and an injury. For flesh and blood cannot help relying on its own righteousness and arrogantly boasting in this strain: “ We are better, more honorable, more godly, than others. We Jews are the people of God and keep his Law.” Even Christians are not wholly free from the pernicious influence of human holiness. They ever seek to bring their own works and merits before God. I know for myself what pains are inflicted by this godless wisdom, this figment of righteousness, and what effort must be made before the serpent’s head is bruised. 24 Now, this is the situation and there is no alternative: Either suffer hell or regard your human righteousness as loss and filth and endeavor not to be found relying on it at your last hour, in the presence of God and judgment, but rather stand in the righteousness of Christ. In the garment of Christ’s righteousness and reared in him you may, in the resurrection from sin and death, meet Christ and exclaim: “Hail, beloved Lord and Savior, thou who hast redeemed me from the wretched body of sin and death, and fashioned me like unto thy holy, pure and glorious body!” GOD’S PATIENCE WITH HUMAN RIGHTEOUSNESS. 25 Meantime, while we walk in the faith of his righteousness, he has patience with the poor, frail righteousness of this earthly life, which otherwise is but filth in his sight. He honors our human holiness by supporting and protecting it during the time we live on earth; just as we honor our corrupt, filthy bodies, adorning them with beautiful, costly garments and golden ornaments, and reposing them on cushions and beds of luxury. Though but stench and filth encased in flesh, they are honored above every thing else on earth. For their sake are all things performed the ordering and ruling, building and laboring; and God himself permits sun and moon to shine that they may receive light and heat, and everything to grow on earth for their benefit. What is the human body but a beautiful pyx containing that filthy, repulsive object of reverence, the digestive organs, which the body must always patiently carry about; yes, which we must even nourish and minister to, glad if only they perform their functions properly? 26 Similarly God deals with us. Because he would confer eternal life upon man, he patiently endures the filthy righteousness of this life wherein we must dwell until the last day, for the sake of his chosen people and until the number is complete. For so long as the final day is deferred, not all to have eternal life are yet born. When the time shall be fulfilled, the number completed, God will suddenly bring to an end the world with its governments, its jurists and authorities, its conditions of life; in short, he will utterly abolish earthly righteousness, destroying physical appetites and all else together. For every form of human holiness is condemned to destruction; yet for the sake of Christians, to whom eternal life is appointed, and for their sake only, all these must be perpetuated until the last saint is born and has attained life everlasting. Were there but one saint yet to be born, for the sake of that one the world must remain. For God regards not the world nor has he need for it, except for the sake of his Christians. 27 Therefore, when God enjoins upon us obedience to the emperor, and godly, honest lives on earth, it is no war rant that our subjection to temporal authority is to continue forever. Instead, God necessarily will minister to, adorn and honor this wretched body — vile body, as Paul here has it with power and dominion. Yet the apostle terms human righteousness “filth,” and says it is not necessary to God’s kingdom; indeed, that it is condemned in the sight of God with all its honor and glory, and all the world must be ashamed of it in his presence, confessing themselves guilty. Paul in Romans 3:27 and Romans 4:2 testifies to this fact when he tells how even the exalted, holy fathers Abraham, and others though having glory before the world because of their righteous works, could not make them serve to obtain honor before God. Much less will worldly honor avail with God in the case of individuals who, being called honorable, pious, honest, virtuous lords and princes, wives and husbands boast of such righteousness. 28 Outwardly, then, though your righteousness may appear dazzlingly beautiful before the world, inwardly you are but filth. Illustrative of this point is the story told of a certain nun regarded holy above all others. She would not fellowship with anyone else, but sat alone in her cell in wrapt devotion, praying unceasingly. She boasted special revelations and visions and had no consciousness of any thing but that beloved angels hovered about and adorned her with a golden crown. But some outside, ardently desiring to behold such sights, peeped through holes and crevices, and seeing her head but defiled with filth, laughed at her. 29 Notice, the reason Paul calls the righteousness of the Law filth and pollution, is his desire to denounce the honor and glory claimed for it in God’s sight; notwithstanding he honors before the world the observance of the Law by styling it “righteousness.” But if you ostentatiously boast of such righteousness to him, he pronounces his sentence of judgment making you an abomination, an enemy of the cross of Christ, and shaming your boasted honor and finally casting you into hell. Concerning the righteousness of faith, however, which in Christ avails before God, he says: V.20, 21. “Our citizenship [conversation] is in heaven, from Whence also we look for the Savior, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body.” 30 We who are baptized and believe in Christ, Paul’s thought is, do not base our works and our hope on the righteousness of this temporal life. Through faith in Christ, we have a righteousness that holds in heaven. It abides in Christ alone; otherwise it would avail naught before God. And our whole concern is to be eternally in Christ; to have our earthly existence culminate in yonder life when Christ shall come and change this life into another, altogether new, pure, holy and like unto his own, with a life and a body having the nature of his. THE CHRISTIAN A CITIZEN OF HEAVEN. 31 Therefore we are no longer citizens of earth. The baptized Christian is born a citizen of heaven through baptism. We should be mindful of this fact and walk here as if native there. We are to console ourselves with the fact that God thus accepts us and will transplant us there. Meantime we must await the coming again of the Savior, who is to bring from heaven to us eternal righteousness, life, honor and glory. 32 We are baptized and made Christians, not to the end that we may have great honor, or renown of righteousness, or earthly dominion, power and possessions. Notwithstanding we do have these because they are requisite to our physical life, yet we are to regard them as mere filth, wherewith we minister to our bodily welfare as best we can for the benefit of posterity. We Christians, however, are expectantly to await the coming of the Savior. His coming will not be to our injury or shame as it may be in the case of others. He comes for the salvation of our unprofitable, impotent bodies. Wretchedly worthless as they are in this life, they are much more unprofitable when lifeless and perishing in the earth. 33 But, however miserable, powerless and contemptible in life and death, Christ will at his coming render our bodies beautiful, pure, shining and worthy of honor, until they correspond to his own immortal, glorious body. Not like it as it hung on the cross or lay in the grave, blood stained, livid and disgraced; but as it is now, glorified at the Father’s right hand. We need not, then, be alarmed at the necessity of laying aside our earthly bodies; at being despoiled of the honor, righteousness and life adhering in them, to deliver it to the devouring power of death and the grave something well calculated to terrify the enemies of Christ: but we may joyfully hope for and await his speedy coming to deliver us from this miserable, filthy pollution. V.21. “According to the working whereby he is able even to subdue all things unto himself.” THE GLORIFIED BODY OF THE CHRISTIAN. 34 Think of the honor and the glory Christ’s righteousness brings even to our bodies! How can this poor, sinful, miserable, filthy, polluted body become like unto that of the Son of God, the Lord of Glory? What are you your powers and abilities, or those of all men, to effect this glorious thing? But Paul says human righteousness, merit, glory and power have nothing to do with it. They are mere filth and pollution, and condemned as well. Another force intervenes, the power of Christ the Lord, who is able to bring all things into subjection to himself. Now, if he has power to subject all things unto himself at will, he is also able to glorify the pollution and filth of this wretched body, even when it has become worms and dust. In his hands it is as clay in the hands of the potter, and from the polluted lump of clay he can make a vessel that shall be a beautiful, new, pure, glorious body, surpassing the sun in its brilliance and beauty. 35 Through baptism Christ has taken us into his hands, actually that he may exchange our sinful, condemned, perishable, physical lives for the new, imperishable righteousness and life he prepares for body and soul. Such is the power and the agency exalting us to marvelous glory something no earthly righteousness of the Law could accomplish. The righteousness of the Law leaves our bodies to shame and destruction; it reaches not beyond physical existence. But the righteousness of Christ inspires with power, making evident that we worship not the body but the true and living God, who does not leave us to shame and destruction, but delivers from sin, death and condemnation, and exalts this perishable body to eternal honor and glory.

a. d. 62.) 17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 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. He closes the chapter with warnings and exhortations. I. He warns them against following the examples of seducers and evil teachers ( v. 18, 19 ): Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ. Observe, 1. There are many called by Christ's name who are enemies to Christ's cross, and the design and intention of it. Their walk is a surer evidence what they are than their profession. By their fruits you shall know them, Matt. vii. 20 . The apostle warns people against such, (1.) Very frequently: I have told you often. We so little heed the warnings given us that we have need to have them repeated. To write the same things is safe, v. 1 . (2.) Feelingly and affectionately: I now tell you weeping. Paul was upon proper occasions a weeping preacher, as Jeremiah was a weeping prophet. Observe, An old sermon may be preached with new affections; what we say often we may say again, if we say it affectionately, and are ourselves under the power of it. 2. He gives us the characters of those who were the enemies of the cross of Christ. (1.) Whose God is their belly. They minded nothing but their sensual appetites. A wretched idol it is, and a scandal for any, but especially for Christians, to sacrifice the favour of God, the peace of their conscience, and their eternal happiness to it. Gluttons and drunkards make a god of their belly, and all their care is to please it and make provision for it. The same observance which good people give to God epicures give to their appetites. Of such he says, They serve not the Lord Jesus Christ, but their own bellies, Rom. xvi. 18 . (2.) They glory in their shame. They not only sinned, but boasted of it and gloried in that of which they ought to have been ashamed. Sin is the sinner's shame, especially when it is gloried in. "They value themselves for what is their blemish and reproach." (3.) They mind earthly things. Christ came by his cross to crucify the world to us and us to the world; and those who mind earthly things act directly contrary to the cross of Christ, and this great design of it. They relish earthly things, and have no relish of the things which are spiritual and heavenly. They set their hearts and affections on earthly things; they love them, and even dote upon them, and have a confidence and complacency in them. He gives them this character, to show how absurd it would be for Christians to follow the example of such or be led away by them; and, to deter us all from so doing, he reads their doom. (4.) Whose end is destruction. Their way seems pleasant, but death and hell are at the end of it. What fruit had you then in those things whereof you are now ashamed? For the end of those things is death, Rom. vi. 21 . It is dangerous following them, though it is going down the stream; for, if we choose their way, we have reason to fear their end. Perhaps he alludes to the total destruction of the Jewish nation. II. He proposes himself and his brethren for an example, in opposition to these evil examples: Brethren, be followers together of me, and mark those who walk as you have us for an example, v. 17 . Mark them out for your pattern. He explains himself ( v. 20 ) by their regard to Christ and heaven: For our conversation is in heaven. Observe, Good Christians, even while they are here on earth, have their conversation in heaven. Their citizenship is there, politeuma. As if he had said, We stand related the that world, and are citizens of the New Jerusalem. This world is not our home, but that is. There our greatest privileges and concerns lie. And, because our citizenship is there, our conversation is there; being related to that world, we keep up a correspondence with it. The life of a Christian is in heaven, where his head is, and his home is, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is there will his conversation be. The apostle had pressed them to follow him and other ministers of Christ: "Why," might they say, "you are a company of poor, despised, persecuted people, who make no figure, and pretend to no advantages in the world; who will follow you?" "Nay," says he, "but our conversation is in heaven. We have a near relation and a great pretension to the other world, and are not so mean and despicable as we are represented." It is good having fellowship with those who have fellowship with Christ, and conversation with those whose conversation is in heaven. 1. Because we look for the Saviour from heaven ( v. 20 ): Whence also we look for the Saviour, the Lord Jesus Christ. He is not here, he has ascended, he has entered within the veil for us; and we expect his second coming thence, to gather in all the citizens of that New Jerusalem to himself. 2. Because at the second coming of Christ we expect to be happy and glorified there. There is good reason to have our conversation in heaven, not only because Christ is now there, but because we hope to be there shortly: Who shall change our vile bodies, that they may be fashioned like unto his glorious body, v. 21 . There is a glory reserved for the bodies of the saints, which they will be instated in at the resurrection. The body is now at the best a vile body, to soma tes tapeinoseos hemon — the body of our humiliation: it has its rise and origin from the earth, it is supported out of the earth, and is subject to many diseases and to death at last. Besides, it is often the occasion and instrument of much sin, which is called the body of this death, Rom. vii. 24 . Or it may be understood of its vileness when it lies in the grave; at the resurrection it will be found a vile body, resolved into rottenness and dust; the dust will return to the earth as it was, Eccl. xii. 7 . But it will be made a glorious body; and not only raised again to life, but raised to great advantage. Observe, (1.) The sample of this change, and that is, the glorious body of Christ; when he was transfigured upon the mount, his face did shine as the sun, and his raiment was white as the light, Matt. xvii. 2 . He went to heaven clothed with a body, that he might take possession of the inheritance in our nature, and be not only the first-born from the dead, but the first-born of the children of the resurrection. We shall be conformed to the image of his Son, that he may be the first-born among many brethren, Rom. viii. 29 . (2.) The power by which this change will be wrought: According to the working whereby he is able even to subdue all things unto himself. There is an efficacy of power, an exceeding greatness of power, and the working of mighty power, Eph. i. 19 . It is matter of comfort to us that he can subdue all things to himself, and sooner or later will bring over all into his interest. And the resurrection will be wrought by this power. I will raise him up at the last day, John vi. 44 . Let this confirm our faith of the resurrection, that we not only have the scriptures, which assure us it shall be, but we know the power of God, which can effect it, Matt. xxii. 29 . At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead ( Rom. i. 4 ), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours. And then all the enemies of the Redeemer's kingdom will be completely conquered. Not only he who had the power of death, that is, the devil ( Heb. ii. 14 ), but the last enemy, shall be destroyed, that is, death, 1 Cor. xv. 26 , shall be swallowed up in victory, v. 54 .

Weeping - As he wrote. Enemies of the cross of Christ - Such are all cowardly, all shamefaced, all delicate Christians.

ve, the Christian life being often in the Scriptures compared with a journey. In order to induce them to imitate those who were the most holy, the apostle says that there were many, even in the church, whom it would not be safe for them to imitate. He evidently here refers mainly to the church at Philippi, though it may be that he meant to make the declaration general, and to say that the same thing existed in other churches. There has not probably been any time yet in the Christian church when the same thing might not be said. Of whom I have told you often. When he preached in Philippi. Paul was not afraid to speak of church-members when they did wrong, and to warn others not to imitate their example. He did not attempt to cover up or excuse guilt because it was in the church, or to apologize for the defects and errors of those who professed to be Christians. The true way is, to admit that there are those in the church who do not honour their religion, and to warn others against following their example. But this fact does not make religion any the less true or valuable, any more than the fact that there is counterfeit money makes all money bad, or makes genuine coin of no value. And now tell you even weeping. This is the true spirit with which to speak of the errors and faults of Christians. It is not to go and blazon their inconsistencies abroad. It is not to find pleasure in the fact that they are inconsistent. It is not to reproach religion on that account, and to say that all religion is false and hollow, and that all professors are hypocrites. We should rather speak of the fact with tears; for, if there is any thing that should make us weep, it is, that there are those in the church who are hypocrites, or who dishonour their profession. We should weep, (1.) because they are in danger of destroying their own souls; (2.) because they are destined to certain disappointment when they come to appear before God; and (3.) because they injure the cause of religion, and give occasion to the "enemies of the Lord to speak reproachfully." He who loves religion will weep over the inconsistencies of its friends; he who does not will exult and triumph. That they are the enemies of the cross of Christ. The "cross" was the instrument of death on which the Redeemer died to make atonement for sin. As the atonement made by Christ for sin is that which peculiarly distinguishes his religion from all others, the "cross" comes to be used to denote his religion; and the phrase here means, that they were the enemies of his religion, or were strangers to the gospel. It is not to be supposed that they were open and avowed enemies of the cross or that they denied that the Lord Jesus died on the cross to make an atonement. The characteristic of those persons mentioned in tile following verse is, rather, that they were living in a manner which showed that they were strangers to his pure gospel. An immoral life is enmity to the cross of Christ; for he died to make us holy. A life where there is no evidence that the heart is renewed is enmity to the cross; for he died that we might be renewed. They are the enemies of the cross, in the church, (1.) who have never been born again; (2.) who are living in the indulgence of known sin; (3.) who manifest none of the peculiarities of those who truly love him; (4.) who have a deeper interest ill worldly affairs than they have in the cause of the Redeemer; (5.) whom nothing can induce to give up their worldly concerns when God demands it; (6.) who are opposed to all the peculiar doctrines of Christianity; and (7.) who are opposed to all the peculiar duties of religion, or who live in the habitual neglect of them. It is to be feared that at all times there are such enemies of the cross in the church, and the language or, the apostle implies that it ks a proper subject of grief and tears. He wept over it, and so should we. It is from this cause that so much injury is done to the true religion in the world. One secret enemy in a camp may do more harm than fifty men who are open foes; and a single unholy or inconstant member in a church may do much more injury than many men who are avowedly opposed to religion. It is not by infidels, and scoffers, and blasphemers, so much, that injury is done to the cause of religion; it is by the unholy lives of its professed friends--the worldliness, inconsistency, and want of the proper spirit of religion, among those who are in the church. Nearly all the objections that are made to religion are from this quarter; and if this objection, were taken away, the religion of Christ would soon spread its triumphs around the globe. (b) "enemies of the cross" Gall 1:7, 6:12 Verse 19. Whose end is destruction.