Filipenses 3:8,9

DISCOURSE: 2153
CHRIST, GAIN TO THE BELIEVER

Filipenses 3:8. For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him; not having mine own righteousness, which is of the law, but that which is through, the faith of Christ, the righteousness which is of God by faith.

RESPECTING doctrines, as mere subjects of controversy, we need not be anxious; it is as influential principles that we are called to examine and maintain them: and, in this view, we cannot too “earnestly contend for the faith once delivered to the saints.” That which is, above all other subjects, important to the soul, demands our attention at this time: and the Apostle’s zeal, in relation to it, shews with what holy jealousy we should conduct our investigation of it, and with what determination of heart we should hold fast that which shall approve itself as the truth of God. The two points to be noticed are,

I. The way of salvation, as stated by the Apostle—

He speaks of being “found in Christ,” clothed in a righteousness not his own. Let us consider what he means.
The Lord Jesus Christ has wrought out a righteousness for sinful man—
[He has come from heaven for that purpose: he has assumed our nature, that he might suffer and obey for us: for us he has suffered the full penalty due to our sins; and obeyed in all respects that law which we have violated. All this he has done as our Substitute and Surety; so that if the law require its penalties to be enforced, we can reply, that we have already sustained them in the person of our Lord: and if it require perfect obedience to its commands, we can reply, that we have already obeyed it in the person of our Lord: so that it has no ground whereon to condemn us: on the contrary, supposing us to be “found in Christ,” and to be “one with Christ,” which every true believer is, we may look up to God with confidence; having a righteousness of his own appointment; a righteousness commensurate with all the demands of law and justice; a righteousness wherein we may stand before him without spot or blemish.]
This righteousness is to be apprehended by faith—
[In no other manner can it be apprehended. It exists not in us, but in the Lord Jesus Christ; whose it is, and by whom it is imputed to us; and who is therefore called, “The Lord our Righteousness [Note: Jeremias 23:6.].” If it be said, that, though it is Christ’s righteousness, and not ours, we yet may earn by our good works an interest in it; I answer, that we may as well earn salvation itself, as earn an interest in that righteousness whereby we are saved. The effect will be the same in either case: salvation will be of works, and not of grace; and every person who shall be saved, will have a ground of glorying in himself, as having purchased that whereby he is saved. But the Gospel salvation utterly excludes glorying [Note: Romanos 3:27.]: and “it is by faith, on purpose that it may be by grace [Note: Romanos 4:16.].” In truth, any attempt to purchase it would utterly make it void; and, however glorious it be in itself, it would profit us nothing [Note: Gálatas 5:2.]. The Apostle, in our text, carefully excludes all his own righteousness from bearing any part in his salvation, and declares his reliance to be only and exclusively on that righteousness which is of God through faith in Christ. We say, then, respecting this righteousness, that it is “the righteousness of God:” it is the “righteousness of God without the law:” it is “the righteousness to which both the law and the prophets bear witness:” it is “the righteousness of God by faith of Jesus Christ: and it is unto all, and upon all, them that believe [Note: Romanos 3:21.].”]

All who are united to Christ by faith, shall be saved by it—
[By faith we are united unto Christ; and become one in law with him, even as a wife becomes one with her husband: and exactly as “he was made sin for us who knew no sin; so we, who had no righteousness of our own, are by faith made the righteousness of God in him [Note: 2 Coríntios 5:21.].” There is no exception of persons: all, whether Jews or Gentiles, and whether their sins have been of greater or less enormity, shall be equally accepted, if only they believe in him: for “his blood cleanseth from all sin [Note: 1 João 1:7.];” and “all who believe, shall be justified from all things [Note: Atos 13:39.].”]

Such being the way of salvation, as stated by the Apostle, let us notice,

II.

His feelings in relation to it—

To obtain an interest in the righteousness of Christ was his supreme desire—
[If any man who ever lived might have had a righteousness of his own, the Apostle Paul might. His conduct previous to his conversion, though mistaken, was yet as exemplary, and as strictly conformable to the dictates of his conscience, as any man’s could be [Note: ver. 4–6.]. And, subsequent to his conversion, his whole soul was so entirely given up to his God and Saviour Jesus Christ, that he was not in any respect “a whit behind the very chiefest Apostles.” Yet, so conscious was he of the defects which accompanied his best services, that he disclaimed utterly all dependence on his own works, and desired to “be found in Christ; not having his own righteousness, which was of the law, but the righteousness which was of God through faith in Christ.” And why did he desire this, but because he knew that no other righteousness than that of Christ could ever justify him before God? He was perfectly convinced of this; so convinced, that when the Apostle Peter acted in a way that was likely to bring this truth into doubt, he reproved him openly, before the whole Church [Note: Gálatas 2:11.]. Nay more; so strenuous was he in vindicating this truth, that he denounced a curse even against an angel from heaven, if one should be found ignorant or impious enough to maintain any doctrine that was opposed to it [Note: Gálatas 1:8.]. He knew that the salvation of every human being was bound up in it; and therefore he would “give place, no, not for an hour,” to any created intelligence in relation to it [Note: Gálatas 2:5.]

In comparison of this, he regarded all other things with the utmost contempt—
[All other things “he counted but dung, that he might win Christ.” A stronger expression he could not have used. He not only willingly sacrificed, but held in perfect abhorrence, every thing that should stand in competition with an interest in the Redeemer’s righteousness. And he spake not this as a sanguine man, who knew not what difference might take place in his mind, when he should be put to the trial. No; he had been brought to the test; and had actually “suffered the loss of all things,” and yet counted them but dung. He had actually experienced what he was now affirming; and he gave this testimony with an assurance that would not admit of a moment’s doubt. He was like a man, who, “having found the pearl of great price, went and sold all that he had, and bought it;” and never regretted for an instant the sacrifice he had made. The terms which he here uses in opposition to each other, “loss and gain,” are such as may lead us to a yet more appropriate illustration [Note: ἐζημιὡθην, κερδήσω.]; that of a ship-wrecked mariner, who as Paul himself advised, casts out the tackling, and the very food from the ship, in order to preserve the lives of those who are on board [Note: Atos 27:19; Atos 27:38.]. He takes no account of that which he loses: he is intent only on his gain: and, if he may but secure safety to the crew, he is content. Thus the Apostle, having gained Christ, considered as no better than dung all that he had parted with to secure so rich a portion.]

Address—
1.

The worldly Christian—

[What a contrast is there between the Apostle Paul and you! He counted the whole world but dung for Christ; and you count (what shall I say?) Christ himself as of no value, in comparison of the world. The things of this world you will have, whatever you may be necessitated to pay for them. Pardon of sin, peace of conscience, yea, and all prospects of eternal glory, you will sacrifice for the things of time and sense. Your own soul, and the Lord Jesus Christ, are held cheap, in comparison of some fleeting vanity. The language of your heart is, ‘Let me gain pleasure, riches, honour; and then it signifies nothing what I may lose’ Judge ye, my brethren, whether these desires of yours can be right. Verily, either Paul must have been a wild, deluded enthusiast, or you are unworthy to “name the name of Christ.” Reflect, I beseech you, ere it be too late: and choose, not those “things which perish with the using,” but “that good part which shall never be taken away from you.”]

2. The self-righteous Christian—

[And what greater resemblance have you to this Holy Apostle? He utterly discarded all hope in his own righteousness, that he might be found in Christ; but you are holding fast your own righteousness, and accounting the idea of being saved by another’s righteousness as a dangerous delusion. This pride of yours is harder to subdue than any corporeal lust. It was this which caused the Pharisees to reject the Saviour “They would not submit to the righteousness of God.” Hence they perished, whilst millions of idolatrous and ungodly Gentiles embraced the Gospel. I pray you, think what you are doing; and before you determine to persist in your self-righteous views, see whether your righteousness be better than that of Paul. He had no slight ground of glorying, as a Jew: but what had he as a Christian? There he was surpassed by none: none ever did more for their Lord than he; none ever suffered more: yet could he find nothing in himself wherein to trust, and therefore he sought to be found in Christ alone. Thus also must you do: nor, if you refuse to do it, can you ever behold the face of God in peace.]

3. The lukewarm Christian—

[Many, alas! embrace the principles of the Gospel as principles, but never feel that interest in them which the Apostle did. They have suffered no loss for Christ, because they have never manifested such love to him as condemns an ignorant and unbelieving world. Had Noah never built an ark, he would never have been made such an object of derision as he was to the antediluvian world; and, if Lot had never “vexed his righteous soul with the ungodly deeds” of those who lived in Sodom, he would never have incurred, as he did, their contemptuous displeasure. You too, if you followed the Lord fully, would find, that the offence of the cross is not ceased: but that now, as formerly, “they who are born after the flesh will persecute those who are born after the Spirit.” In a word, if you valued and served the Lord Jesus Christ as the Apostle Paul did, you would surely be called to make some sacrifices for him: for “all that will live godly in Christ Jesus shall suffer persecution.” Deceive not yourselves, my dear brethren: it is not a divided heart that Jesus will accept: you must feel “the constraining influence of his love,” and be animated by it to “live to Him who died for you, and rose again.” Then only will you be approved of him, when you “give yourselves wholly to him in body, soul, and spirit.” The lukewarm follower he will cast off with abhorrence [Note: Apocalipse 3:16.]. And let me ask, Is this unreasonable? Did he give up the glory of heaven for you; and will you account much of any sacrifice you may be called to make for him? Did he endure the curse of the law for you; and will you grudge to suffer any thing for him? Be in earnest, then: first, to form a proper estimate of Christ; and, next, to give up every thing that may stand in competition with him. So shall his righteousness be yours, and his glory be given you for an everlasting possession.]