Philippians 3:12-16

CRITICAL AND EXPLANATORY NOTES

Philippians 3:12. Not as though I had already attained.—The word for “attained” may possibly refer to the turning-point in St. Paul’s history, and so the phrase would mean, “not as though by my conversion I did at once attain.” This interpretation, which is Bishop Lightfoot’s, is challenged by Dr. Beet. It seems preferable, on other than grammatical grounds, because the following phrase, if we refer the former to conversion, is an advance of thought. Either were already perfect.—Describing a present state which is the consequence of past processes. He has not reached the condition where nothing else can be added. He is most blessed who, as he mounts ever higher, sees perfection, like Abraham’s mount of sacrifice, “afar off.”

Philippians 3:13. Brethren, I count not myself to have apprehended.—Some think a reference to the opinion of others lies in the words; but St. Paul seems to be denying of himself what others asserted (in various ways) of themselves. But this one thing I do.—Lit. “but one thing” the words “I do” in A.V. and R.V. are a supplement. Meyer thinks it better to supply “think.” It does not seem necessary to supply anything. “One thing” the apostle never loses sight of; all the threads of life are gathered up into it. Forgetting the things that are behind.—The thought of how much of the course has been covered, and how it was done, sinks in the consideration of what has yet to be achieved. And reaching forth.—“Like one of those eager charioteers … of the Circus Maximus … leaning forward in his flying car, bending over the shaken rein and the goaded steed” (Farrar). St. Paul usually employs the figure of the foot-race; and “the not looking back, which showed a right temper in a runner, would be fatal to the charioteer” (Lightfoot).

Philippians 3:14. I press toward the mark.—“I hasten towards the gaol” where the adjudicators stand. For the prize of the high calling.—If the “hollow wraith of dying fame” could lead the athletes to put forth almost superhuman effort, how much more worthy was “the amaranthine crown of glory” (1 Peter 5:4).

Philippians 3:15. As many as be perfect.—No longer novices, but having been initiated fully into the most secret mysteries of the faith—“that Christian maturity in which one is no longer a babe in Christ.” The reproachful irony which some detect hardly comports with the general tone of the letter.

Philippians 3:16. Let as walk by the same rule.—That which had been to them the means of such distinct progress had thus approved itself as the safe and prudent course to follow.

MAIN HOMILETICS OF THE PARAGRAPH.— Philippians 3:12

The Highest Type of Christian Experience.

I. The highest type of Christian experience is divinely outlined in Christ.—“That for which also I am apprehended of Christ Jesus” (Philippians 3:12). “The prize of the high calling of God in Christ Jesus” (Philippians 3:14). The prize is not definitely described, but God through the gospel calls upon the soul to take hold of some great, dimly portrayed good, some rich spiritual blessing, some fulness and splendour of character to be secured by a fuller knowledge of Christ. If we say the prize is heaven or the kingdom of God, what is the heavenly kingdom but the fulness of Christ? Though not explained in detail, the prize is sufficiently outlined in Christ, by the master-hand of the divine Artist, as to make it an object of intense longing and strenuous effort to possess. The soul yearns to attain a moral and spiritual perfection found only in Christ, and which the unending development of the beauties of His character are constantly disclosing in ever-growing splendour, and which closer union with Him alone can seize and appropriate.

II. The effort to attain the highest type of Christian experience is stimulated by conscious defect.—“Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend” (Philippians 3:12). The more clearly the apostle saw his privilege in Christ, the more conscious was he of his shortcomings. There is no progress possible to the man who does not see and mourn over his defects. “The soul of all improvement is the improvement of the soul;” and it is only a keen sense of need that stimulates the soul to continuous and repeated efforts. The ideal is ever ahead of the actual, revealing its defects and exciting to fresh and more earnest endeavours.

III. The highest type of Christian experience is attained only by strenuous and continuous effort.—“But this one thing I do, … I press toward the mark” (Philippians 3:13). The racer, fixing his eye upon the goal, leans forward, and turning his back upon things behind, presses with all speed towards the prize he covets. If he turns aside, he misses the mark and loses the garland. The great prizes of life are gained only by persevering labour. However prodigious may be the gifts of genius they can only be developed and brought to perfection by toil and study. Think of Michael Angelo working for a week without taking off his clothes, of Handel hollowing every key of his harpsichord like a spoon by incessant practice, and of the sculptor polishing his statue with unwearied repetitions because he said “the image in my head is not yet in my hands.” The prize of the Christian race—the crown of eternal life and blessedness—is worthy of the most laborious and self-denying efforts. When at times the heart grows weary in the struggle, a glimpse of the diadem of beauty obtained by faith revives the flagging energies.

IV. Those who do not see the obligation of striving after the highest type of Christian experience shall be aided with divine light.—“If in anything ye be otherwise minded, God shall reveal even this unto you” (Philippians 3:15). The difference of view was not some wilful and wicked conception, or some wretched prejudice adhered to with inveterate or malignant obstinacy. It was rather some truth not fully seen in all its bearings, some principle not so perceived as to be carried out in all its details and consequences, some department of duty which they might apprehend rather than appreciate, or some state of mind which they might admire in the apostle, but did not really covet for themselves. The apostle throws his own teaching into the shade, and ascribes the coming enlightenment to God (Eadie). The man who is honestly in pursuit of the highest good, though led away for a time by erroneous views, shall not lack the light he sincerely seeks. The light which will help him most must be light from God.

V. All progress towards the highest Christian experience must be on the lines of real progress already made.—“Whereto we have already attained, let us walk by the same rule, let us mind the same thing” (Philippians 3:16). Every victory over self and sin is a stepping-stone to further triumphs. The struggle of to-day will be the victory of to-morrow. Our most helpful lessons are gathered from our failures. Our present blessings were obtained through faith and labour; our next must be gained in the same way. God will give more light to the man who rightfully uses what he has. “When the morning bursts suddenly on one awakened out of sleep, it dazzles and pains him; but to him who, on his journey, has blessed the dawn and walked by its glimmer, the solar radiance brings with it a gradual and cheering influence.”

Lessons.—

1. Christ is the sum and pattern of the highest good.

2. Progress in religious experience is a growing likeness to Christ.

3. The soul retains its highest enjoyment and power only in Christ.

GERM NOTES ON THE VERSES

Philippians 3:12. The Happy Day and its Sequel.

I. St. Paul did not forget the circumstances of his arrest by Jesus.

II. St. Paul’s remembrance of his arrest led to a practical inquiry as to its purpose.

III. The purpose of his arrest by Christ Jesus is before and not behind him, even in his old age.

IV. What is the mark to which he presses onward?—

1. A perfect likeness to Christ.

2. A perfect service.

3. The reward in heaven.—W. Hawkins.

Philippians 3:13. Pressing toward the Mark.

I. The apostle’s sense of his own shortcomings.—

1. It argued a high estimate of a Christian’s duty. Perfection is his aim, although not his attainment.

2. It argued a humble estimate of himself.—Though the most eminent Christian on earth, he was fully conscious of his own imperfection.

II. The apostle’s method of Christian progress.—

1. The concentration of his energies. Many things he did, and he did them wholly. But he made them all subservient to his one idea, which thus unified them all. Decision of character.

2. Oblivion of the past.—A wonderful past was his, but he forgot it, except as it might supply a stimulus to his further advances—past times, past pleasures, past sins, past labours, past attainments. The past must have dwelt in his memory, but it did not satisfy him. “Onward” was his motto, and every day he began his race afresh.

3. Untiring activity.—He had the goal ever in his eye; he often measured the distance between him and the goal; he stretched every nerve to reach the goal.

(1) Do we resemble Paul in his aim?
(2) Do we resemble Paul in his efforts.—G. Brooks.

Aim High—

I.

In pursuit of moral excellence.

II.

Intellectual character.

III.

Active usefulness.

Lessons.—

1. God Himself has commanded it.

2. Society expects it of you.

3. The age in which you live demands it.—E. D. Griffin.

Philippians 3:15. The Temper to be cultivated by Christians of Different Denominations toward each other.

I. Those who adhere to this rule.—

1. Seek and cultivate their society.

2. Use means to promote the mutual improvement of these persons and of ourselves.

3. Do all we can to render our mutual reciprocal union more perfect and our usefulness more extensive.

II. Those who differ from us in matters of great importance.—

1. Give consideration to the way in which their religious characters have been formed.

2. Pay regard to the difficulties and misapprehensions which lie in the use of words.

3. Reflect what would probably have been the effects upon our minds had we been placed in their circumstances.

4. Act towards them with justice and kindness.

III. Those who differ from us in matters of smaller moment.—

1. Show them sincere and honest respect and kindness.

2. Cultivate friendly intercourse with them as far as they are disposed to reciprocate such intercourse.

3. Show that we esteem the essential principle of the gospel more than controversial preciseness and ecclesiastical form.—J. P. Smith.