But surely I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all, and count them to be filth, that I may gain Christ;
Paul lists every credential that once made him somebody — his birth, his tribe, his religion. He writes the whole list off as loss, and the verse asks two questions: what is Christ worth to me, and does that verdict still hold years later?
Verse 7 looked back: "I counted." Verse 8 changes both the tense and the scope.
It was not enough to say, "I counted these things loss long ago" — the national and religious privileges we have been speaking of. Not only did I count them loss when I was first converted; I still count them so. And not only these things — I count all things loss. My social standing, my family, my wealth, my all: all loss, for the surpassing worth of knowing Christ Jesus my Lord.
That present tense is the hard part, because a first decision is easier than a lasting one.
Suppose a man has just been saved. What does he think about the world? That it has deceived him. Leave him for a while, and his family twines around him, and soon he begins to seek the things of the world. Paul saw Christ on the way to Damascus. He gives up his importance, his standing as a Pharisee, his teaching, everything else, and counts it all as loss that he may win Him. He says "count them as rubbish, in order that I may gain Christ" — present tense, not "counted," which would be far easier.
The phrase is not a compliment about a superior grade of knowledge.
He does not count all things loss because this knowledge ranks higher than other knowledge. He counts them loss because this knowledge surpasses everything else. And the more of that knowledge he gained, the more he longed for more of it; so when we get to verse 10, we hear him cry: "That I may know Him!"
One writer draws the line between knowing what Christ has done and knowing Christ Himself.
It is one thing to know the value of His work, and another to know Himself... I mean a heart acquaintance, a deep, personal intimacy with the Lord; that you should get to know Him as your own. Near the end of his life Paul could say, "I know whom I have believed." That was no shallow or second-hand knowledge, picked up from reports or writings. It came from years of companionship, in summer or winter, when people praised him and when they did not.
The wording here is personal.
Notice that Paul does not say "our Lord." No, it is "my Lord." Outside this letter Paul does not often speak this way, but in this short letter we find it three times: 1:3; 3:8; and 4:19. There is a warmth, a passion here, that we perhaps see nowhere else... I wonder, can we truthfully say, as shown in our daily walk: "my Lord"?
"All things" was not an abstraction. Paul had a long list of things to lose.
As to his associations he was "of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee." He was a citizen of "no obscure city." He was born free — a position many wanted. He had studied under Gamaliel, "a teacher of the law held in honor by all the people." Truly a record the flesh could be proud of! Yet it was all this, and more — "all things" — which he had counted and still counted as loss.
The word translated "rubbish" is blunt. One writer traces it to words meaning "to cast to the dogs," and to an old papyrus describing bones thrown out to the dogs (G C Willis). If that is what Paul's past is worth, talk of heroic self-denial misses the point.
When Paul viewed his old advantages in the light of Christ and of the glory he was heading for, he counted them as rubbish. Who would ever think the earth at its best worth looking back on, when they have the glory before their eyes? Who would call taking out the rubbish a great sacrifice?
Paul already belonged to Christ, so the phrase needs care. One writer says it looks forward, not to a second-stage experience.
Did he not have Christ already? He did. He was in Him. The apostle does not mean that he reaches out, as some teach, for a "deeper life" experience or something like it. He had perfect assurance of his standing before God in Christ. His wish to win Christ, to gain Christ, is his longing to have Christ in glory in actual fact. Like a runner who has no eyes for his surroundings but keeps his eye on the goal, the believer looks to the glorified Christ and presses forward.
- Then — at conversion Paul counted his privileges loss. Verse 8 calls that reckoning too small and widens it to "all things."
- Now — the tense is present. Paul still counts, years later. A good start is common; a lasting verdict is rare.
- Why — not a higher grade of knowledge, but knowledge that surpasses everything. It grows into one cry: "That I may know Him!"
- Whose — "my Lord," not "our Lord": personal possession, the warmth found three times in this short letter.
- Worth — he calls what he dropped rubbish, fit for the dogs. No one calls taking out the rubbish a sacrifice. Ahead lies Christ Himself in glory.
and that I may be found in him, not having my righteousness, which [would be] on the principle of law, but that which is by faith of Christ, the righteousness which [is] of God through faith,
Paul has just thrown away every religious advantage he once counted as gain. Verse 9 says what he wants instead: a place in Christ, and a righteousness that is not his own but God's.
Each phrase of the verse marks off one side of the contrast from the other.
The contrast in this ninth verse is striking: "my own righteousness" set against "the righteousness which is of God." The first, if anyone could reach it, would be "of the law." It would be something purely human, measured by the standard the law demands. The other is the righteousness in which we stand as the fruit of the gospel. It is "of God" — that is, divine, in contrast to human. It is "through the faith of Christ" — that is, it is available to us because of His intervention and His work, which the gospel presents to faith. And it is "by faith" — that is, we receive it on the principle of faith and not on the principle of works of law.
Notice what Paul refuses. It is not his failures he sets aside here.
He does not say "not having his sins," but his righteousness. Christ has obtained the glory. The law would have been his righteousness down here. But doing what I ought to do would never give me a title to be in the same glory as the Son of God. Why should it?
Paul had a blameless record under the law. Seeing Christ in glory did something more than cancel his sins.
He possessed the righteousness which was of God by faith. What was that righteousness worth for which he had laboured, now that he possessed the all-perfect righteousness which God gave by faith? Not sins alone were put away: human righteousness was made worthless by it.
The words "of God" mean more than God approving this righteousness or handing it out. It is His own, and that is why it stands far above anything the law could produce.
Legal righteousness is what everyone under law is bound to render to God. The righteousness which is God's, and of God on the ground of faith, is of pure grace — as much higher and better as God is above man, yes, above what man ought to be. That was human; this is divine righteousness. The law never called a righteous man to die for sinners, still less a divine person. It never claimed His resurrection. Still less did it claim to raise Him again for their justification. … In short, the law sought righteousness from man. It made God only the receiver, and so far passive, with man seen as the active party. In the gospel it is the opposite: God has His rightful and better place, active in grace through righteousness to eternal life by Jesus Christ our Lord. The gospel reveals His righteousness.
Some argue that God's righteousness means Christ kept the law in our place. Darby answers that Paul sets faith against law, not law-keeping done by someone else.
So I find an opposite principle to law brought in. The thing that justifies us stands in careful contrast with law: God's righteousness by faith, set against man's — our own by law. Christ's keeping it for others is never hinted at, nor supposed to be possible. Righteousness by law is always treated as our own, and rejected, as in Philippians 3:9.
"Be found" points forward to a coming day.
Only in that day will this be "found" fully and perfectly true of the apostle, as of every child of God. Then its perfection will appear as never before.
Yet that day shapes the journey now.
The true bearing of the passage is that from the first, faith fixes its eye steadily on the end of the journey. "That I may win Christ, and be found in him" — where not a trace of self remains, but all will be Christ, and nothing but Christ. This is the righteousness whose source is in God. It comes by faith of Christ, not through the law — which of course would have man's righteousness if it could.
Paul once took pride in his record. Now he sees what it was worth.
How proud Saul had been of his legal righteousness! As far as the righteousness of the law went, he was blameless. No one could point a finger at him. Now he seeks the righteousness of God in Christ. In the light of Christ's glory his garment of legal righteousness looks like nothing but filthy rags, something to be rid of. Instead he has the best robe, the one God provides. He is found in Christ before God, where no charge of guilt can be brought against him.
- Righteousness, not sins. What Paul gives up here is his righteousness, not his sins — his best record, not his worst.
- Two standards. One righteousness is human, measured by the law. The other is divine: God gives it through Christ, and faith receives it.
- God's own. It is not just righteousness God approves or supplies. It is His own — as far above what man owes as God is above man.
- Not by proxy. Paul calls righteousness by law "my own" and refuses it. Faith stands against law; it does not lean on someone else's law-keeping.
- Found in Him. The end is a place where no trace of self remains and no charge can stand. That day will show it in full; faith fixes on it from the first step.
to know him, and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death,
Paul has just called everything he once counted as gain a loss. Verse 10 says what he wants instead. The surprise is that a man who already knew Christ still speaks of knowing Him as something ahead of him.
One writer traces the opening words back to an earlier phrase. The verse, he says, is about the road Paul walks, not the goal at the end of it.
The beginning of verse 10 connects back to "Christ Jesus my Lord" in verse 8. The words in between are a parenthesis. The apostle says, "Indeed, I count" — not only counted in the past, but still count — "everything as loss because of the surpassing worth of knowing Christ Jesus my Lord." … Verse 9 goes on to the future … whereas verse 10 gives us the apostle's desires in view of his path through this world.
Everything in the verse hangs on one small word.
He says "that I may know HIM". Not only to know about Him, but to know HIM; the pronoun is what gives these statements their point. "The power of His resurrection", "share His sufferings", "becoming like Him in His death". Not only death, but "His death".
One writer meets the obvious objection. Paul already knew Christ, so why ask to know Him?
Of course he already knew Him. But the knowledge of Christ has no end. Every bit of closeness He gives us only sharpens the desire to know Him more fully. We shall grow in the knowledge of Himself throughout eternity. But why does "the power of His resurrection" follow? Because it detaches us from this scene and brings us to His side, where He now is. That is the only place we can know Him now.
The order of the clauses matters. Paul does not ask for resurrection power to make life easier. He asks for it so he can go further into Christ's rejection.
"That I may know Him and the power of His resurrection" — that is, the power of the place where He has joined us to Himself. He seeks this not so that peace may be more perfect, or any blessing better enjoyed, but so that we may go further down the path of rejection with Him here, and "share His sufferings." We shall never know such fellowship in the eternal glory. If we miss it now, we miss it for ever. … There is a fellowship of His sufferings sweeter even than the fellowship of His glory. David's mighty men were never so close to him in the glories of the kingdom as when he was a hunted man in the hills.
Not every part of what Christ endured can be shared.
One side of Christ's death was His alone: He suffered for sins, and no one could follow Him there. But many devoted believers have followed their Master into a martyr's death, so that they will come out like Him in resurrection from among the dead.
The last clause is not a single event but something under way. The grammar itself carries the point.
The word translated "being conformed" is passive and present in tense. It tells of something being done to us, a process going on all the time. As we gaze on our suffering Saviour, we are conformed to His death little by little. It is the same as when we gaze on the glory of the Lord and are changed into the same image.
The same writer shows what that looks like day to day:
Anyone who truly shares Christ's sufferings cannot enjoy the world's pleasures. He cannot settle down to a life of ease and luxury in it.
Commentators also differ over one phrase. Is "the power of His resurrection" something known now, or something reached later? One reads it as inward and present, with the suffering side as the practical part:
Until the Lord comes, we can know the power of His resurrection only in an inward, spiritual way. But sharing His sufferings and being made like Him in His death are very practical things.
Another says Paul already had that inward power, and was reaching past it:
He wanted to know the power of His resurrection. Many think he meant a present power of resurrection in his soul, but he already knew that. He was risen with Christ and knew it. He was not thinking of a state to be reached down here. He meant the thing that will put him in the place where he longs to be.
- Him — The request is for a Person, not information. The pronoun, not the doctrine, carries the weight.
- More — Paul already knew Christ. Every step closer only deepens the hunger, and that growth runs on into eternity.
- Power — Paul asks for resurrection power first. It pulls the heart away from this scene and sets it beside Christ where He is.
- Fellowship — That power is not spent on comfort but on going down into His rejection. His atoning suffering is His alone; His rejection is shareable — and only shareable now.
- Conformed — The last clause is a slow work, done in us as we gaze at a suffering Saviour. It shows in what we will and will not settle for here.
if any way I arrive at the resurrection from among [the] dead.
Paul has just said he wants to know Christ, share His sufferings, and become like Him in His death. This verse names where that road ends, and it raises two questions: why from the dead rather than of the dead, and why does Paul sound unsure?
Commentators say the older English wording blurs something important. This verse is not about a rising shared by everyone.
In common Bibles it reads "the resurrection of the dead," but I have no hesitation in saying that this is a complete mistake. According to the best authorities, the true and only meaning is, "if by any means I might attain to the resurrection out of (or from among) the dead." It may seem to some only a slight change. But if we want to know the mind of God, it makes a weighty difference. "Resurrection from the dead" implies that the rest of the dead remain in their graves. It points to a resurrection not common to all mankind, bad and good, but belonging only to those who are dear to God.
The word Paul uses here is unusual. It points to God's own pleasure in the one He raises.
The word for resurrection here in Philippians 3:11 is a special one in the Greek. It is found nowhere else in the New Testament… What was Christ's resurrection? God raised Him from the dead because His delight was in Him, because of His perfect righteousness, and because He glorified Him. And it is the same with us. Resurrection is the expression of God's satisfaction in those raised; it is His seal on Christ's work.
Many readers hear hesitation in these words. Commentators say they leave the route open, not the outcome.
It is a resurrection from among the dead, a resurrection after the pattern and example of Christ's resurrection. As for the expression "if by any means," it does not imply any doubt. It simply declares that the apostle was quite ready to reach that glorious goal by any route his Lord and Master might choose.
Paul names the goal he was ready to lose everything to reach.
The apostle's great desire was to reach Christ in the glory. With this in view he was ready to be conformed to Christ's death — to die to all that Christ had died to. He would accept even a martyr's death, if that was the way to reach the blessed condition of "the resurrection from among the dead."
Some read the verse as though only outstanding Christians reach this resurrection. Commentators reject that, and point to the word behind "attain," which means simply to arrive.
There is no such thing as a special or select resurrection of a certain company of believers. Scripture speaks of only two resurrections: first, that of the just when the Lord comes; then, when time itself is over, the resurrection of the unjust to judgment… It is for them as for Him a resurrection from among the dead, which is simply what Paul refers to in Philippians 3:11. It belongs to all who are His, and depends altogether on Christ, and in no way on the condition of the believer… "If by any means I may arrive at" — the word is not the one for attainment — "resurrection from among the dead."
Commentators differ on what "attain" adds here. One reading takes it as pointing to how Paul would rise, not when.
Paul is not saying that God would raise him before the rest of the saints. That is not in view. He would rise with all the rest of the saints at the coming of the Lord, but he would rise as one who had given his life for the testimony… We know that all saints will rise at the coming of the Lord. Paul, though, is looking at it as a prize to be won.
Certainty about the end did not slow Paul down. It made him run.
He was like a well-trained athlete running in an obstacle race with a mighty enthusiasm for reaching the goal. The earlier verses have told us how he had flung away seeming advantages as hindrances to his course. These verses tell us that no obstacle would hold him back. He would tear his way through the barbed wire of suffering and plunge into the watercourse of death, if that was the way to reach his goal.
- Out from among. The verse speaks of resurrection from among the dead — one that leaves the rest in their graves.
- God's delight. God raised Christ because He delighted in Him. That same resurrection is His seal of satisfaction on all who are Christ's.
- No doubt. "If by any means" is not doubt about arriving. It is willingness to come by whatever road the Lord appoints.
- No elite. This resurrection belongs to all who are Christ's. It rests on Him, not on how well a believer has done.
- Full speed. Paul's settled hope did not relax him. It turned him into a runner who would push through suffering and death to reach the goal.
Not that I have already obtained [the prize], or am already perfected; but I pursue, if also I may get possession [of it], seeing that also I have been taken possession of by Christ [Jesus].
Paul had just listed everything he once counted as gain and written it off as loss. Now he stops any reader from thinking he had arrived. The verse holds two things together. Paul admits something is still missing. He is also sure that Christ took hold of him for a definite purpose. So what is that purpose, and what is left to reach?
One writer says the word translated "perfect" here should be read as "perfected." That one change removes the clash with verse 15:
"Perfect" in verse 12 should be "perfected"; and this means, as the context shows, conformity to Christ, in body as well as morally, at the resurrection from among the dead. Then the Saviour, the Lord Jesus Christ, will change the body of our humiliation to be like the body of His glory... and we will be in our "perfected" condition. But when he says in verse 15, "Let those of us who are mature think this way," the meaning is quite different. The word used there is the one Hebrews 5:14 renders as "full age"... In other words, it means mature Christians.
The older translation this writer used has "perfect" in both verses, which is where the apparent contradiction starts. The ESV keeps "perfect" in verse 12 and says "mature" in verse 15. So Paul is not denying maturity here. He is still waiting for the changed body of the resurrection.
Older translations say Christ "apprehended" Paul. One writer explains what that word means:
He is not speaking here of any mental apprehension of things. As far as I know, the only place this word survives in modern English is the language of the police court. We all know what it means when a policeman apprehends a man. It is then: If I may lay hold of that for which Christ has laid hold of me. What did He lay hold of you and me for? Nothing short of being with Himself and like Him in the glory of God forever.
The verse describes a grip in two directions: Christ's grip on Paul, and Paul's reach for the same thing. One writer notes how completely the two aims match:
As the simplest reader will see, the apostle's mind was set with all his energy on the very end Christ had in view in "taking possession" of His servant. Every day he walked toward that goal with steady care. It was, we may say, his one business, and by grace he let nothing interfere with it.
Paul had a record of service most would be proud of. One commentator reads the verse as his refusal to treat any of it as the finish line:
Whatever he might accomplish for the Lord on earth, that was not his goal... Paul took no pride at all in any of these "attainments," as people would call them. In fact he had not yet reached what he wanted... Christ Jesus had laid hold of him for eternal glory. How could he settle down, content with some earthly attainment?
Missing something sounds like a weakness. One writer turns it around: the gap is what keeps Paul moving.
It is beautiful to realise that the very thing he is lacking now, as we look at him here, is the very thing which makes him a pilgrim and a racer. It is an Object outside himself, something he has not yet attained. Its glory draws him, and he gives all his energy to pressing on toward it... A racer does not look at the road on each side. He looks at what is before him.
Even the sentence structure carries the strain of a man in motion:
He does not say what it is he has not yet obtained. He is running a race, and has no time or breath for a word he can do without. Notice the urgency all through this passage. The sentences are short. Some seem unfinished, as the apostle strains to press on.
One writer applies Paul's confession to anyone tempted to claim they have arrived:
The people with the largest measure of sanctification — in other words, those who are most Christ-like — are the last people in the world to say so. CHRIST, and not attainments, fills the vision of their souls.
- Seized — "Apprehended" is arrest language. Christ laid hold of Paul, and He did it for one definite purpose.
- For glory — Christ seized him for one thing: a body made like His own at the resurrection. Nothing on earth is that "perfected" state.
- So he reaches — Paul chases the very thing Christ already grasped him for. Christ's purpose and Paul's aim are one.
- So nothing stops him — The goal is eternal glory. No achievement on the way is big enough to stop at.
- So he never boasts — The gap he admits is not failure but fuel. Those nearest Christ are the last to claim they have arrived.
Brethren, *I* do not count to have got possession myself; but one thing -- forgetting the things behind, and stretching out to the things before,
Paul was already a veteran servant of Christ. Even so, he says he has not yet laid hold of anything. He claims one thing only: the past dropped, the whole man straining ahead.
Older Bibles say "apprehended" here. The word means to seize, not to understand. One writer shows where it still lives in everyday speech:
He is not speaking here of any mental grasp of things. He uses a word that survives today, so far as I know, only in the language of the police court. We know what it means when a policeman apprehends a man. So it means: that I may lay hold of that for which Christ has laid hold of me. What did He lay hold of you and me for? Nothing short of being with Himself and like Him in the glory of God for ever.
Paul's refusal to count himself as having arrived says what he valued most:
He was a great apostle. But there was something greater to attain than being an apostle: the "prize of the upward call of God." There was something before his soul which he valued above his service. He desired that he, the chief of sinners, might arrive at the knowledge of Christ. "That I may know Him," he cried, "and the power of His resurrection." He could not rest satisfied short of this attainment. It was poor wretched stuff within him that he had to work with, but he was still pressing forward.
Paul's aim showed in the smallest parts of his day:
Now, Paul's one object was Christ. Whether he stayed put or travelled, Christ was his object. Whether he preached the gospel or gathered sticks, whether he planted churches or made tents, Christ was his object. By night and by day, at home or abroad, by sea or by land, alone or in company, in public or private, he could say, "One thing I do."
That single aim carries a warning for the rest of us:
This one aim goes far to explain the amazing power and fruitfulness of his life and ministry. The weakness and lack of fruit that so often marks our lives and ministry can largely be traced to the opposite in ourselves: lack of purpose and concentration. We fritter away time and energy on a hundred and one things of no particular value, instead of the one thing that commands us.
Commentators differ over what Paul is forgetting. One writer takes it as his own past progress, not his sins:
The Apostle does not mean that one ought to overlook, or that he did overlook, his past sins and failures. On the contrary, it is most evil to forget what Christ has suffered for our sakes, and also the many ways in which we have dishonoured God. A man can rejoice so much the more in the Lord if he judges his failure fully… So the Apostle speaks of "forgetting what lies behind." He does not mean his failure. He means his points of progress, the steps or stages in which he had advanced in the knowledge of Christ.
Another writer applies the forgetting to sins and sorrows alike. He also draws out the force of the word behind "straining forward":
"A RUNNING HOUND NEVER LOOKS AT ITS TAIL."… There is a volume of wisdom in it. Notice that the straining forward in the verse is the word that describes a hound at full stretch. But the Christian who keeps looking back is like a hound that has stopped running. Brooding over the past and mourning over his failure, he feeds on his own tail. Nothing spoils a man's spiritual energy like brooding on the past. Nothing hinders him in the heavenly race like this. It does not matter whether he broods over his sins or his sorrows — the brooding itself is fatal to all spiritual growth and strength.
One writer finds the secret in what Paul still does not have:
It is beautiful to realize that what he lacks now, as we look at him here, is the very thing that makes him a pilgrim and a racer. It is an Object outside himself, something he has not yet attained. Because of its glory for him, he gives his whole energy to pressing on… He leaves behind more than the world. He leaves himself behind too, whatever he might be up to the present. It is Christ before him that gives oneness of purpose and character to his present life.
- Seized. Christ laid hold of Paul first, and for a definite end — to have him with Himself and like Himself in glory. Everything after that is Paul reaching for what already holds him.
- Unfinished. The apostle who achieved most claimed least. He rated knowing Christ above his own service, and could not rest short of it.
- One. Preaching or tent-making, the object never changed. Scattered time and energy explain fruitless lives.
- Behind. Paul drops his own past progress, not his failures. Brooding, over sin or sorrow, stops the runner dead.
- Before. An Object ahead pulls the Christian on — Christ, who gives one purpose to the whole present life.
I pursue, [looking] towards [the] goal, for the prize of the calling on high of God in Christ Jesus.
Commentary for this verse has not been generated yet.
As many therefore as [are] perfect, let us be thus minded; and if ye are any otherwise minded, this also God shall reveal to you.
Paul has just said he has not yet arrived. Now he speaks to "those of us who are mature." Three verses earlier he refused that same word for himself. The verse holds two things at once: one settled standard for the mature, and patience with believers who see things differently.
Older translations read "perfect" here, where the ESV reads "mature." One commentator shows why this does not clash with verse 12: the word carries two senses.
He speaks of himself and others also as "perfect"; but there is no contradiction of what went before. In verse 12 he denied that he had yet received the prize or been made perfect. He meant that he was still in the conflict and not yet in a resurrection condition. But when he urges here, "as many as are perfect," he means those who are grown up in the faith. They stand firmly in the Christian position, and they enter into it by faith and spiritual understanding. He means a Christian who is not a baby, but full grown. Even now we can grow into the full knowledge of the mind of God, and this comes through having Christ in glory before us as the personal object of our souls.
So what marks a mature believer? It is the truth he has laid hold of about his own position.
The "perfect" ones in Philippians 3:15 are those who have laid hold of the truth that they are risen and glorified with Christ on high. They not only know the forgiveness of sins; they grasp the higher truth of resurrection in Christ. And it is as these we are called to walk. The only perfection the apostle has before him is to be like Christ in glory.
The call to "think this way" points back to all Paul has just described about his own race. He sets it out as ordinary Christian life, not as a rare life story.
The apostle sets it before us as normal Christian experience, not just something to admire in Paul: "let us, as many as are perfect." ... "Think this way" — have no other mind and no other aim than the one set before us in the experience of this devoted servant. "And if in anything you think otherwise" — he will not lower the standard to anyone's poor grasp of it — "God will reveal that also to you."
But room to think otherwise has a limit. One commentator draws a line between the foundation and what is built on it.
There may be many points of detail about the building above the foundation, and on these believers may not see eye to eye. Here we have to be patient with one another while we seek a clearer understanding. That is the spirit of the word, "if in anything you think otherwise, God will reveal that also to you" (Phil. 3:15). But there must be no hesitation at all when the foundations are at stake.
Paul does not leave the slower believer where he is. He does not force him to agree either. He hands the matter over to God.
If some think otherwise, the apostle does not encourage them to stay that way. He does not demand that they fall in with his thoughts either. He turns their eyes to God, who will reveal the truth to those who want it. Yet whatever level our faith has reached, let us act fully on the truth God has made known to our souls. The Word of God measures my own responsibility, not what I see in others.
Until God does that, a difference in light is no reason to love less.
I can walk with one who only knows his redemption in Christ with just the same love, but I look for him to get hold of this also.
The believer who is further on has his own danger. One writer names it, and says when it is strongest.
Our natural tendency is to look down on those less advanced than we are. It shows itself in despising them, or even attacking them, because they do not fall in with what we see to be right. This tendency is strongest when the progress we pride ourselves on is more a matter of knowledge than of real spirituality.
- Full-grown, not finished — "Perfect" here means mature: a Christian who is no longer a baby. The perfection Paul denied in verse 12 is being like Christ in glory, and that waits for resurrection.
- Grown by what grips you — Maturity shows in what has laid hold of you. Not only sins forgiven, but knowing yourself risen with Christ, and walking as such.
- Standard held — Paul asks the mature to share his one mind. He will not lower that standard to fit anyone's smaller grasp of it.
- Room to differ, but not on the foundation — Be patient over details of the building. Where the foundation is at stake, there is no room for hesitation.
- God reveals, so love waits — Paul turns the slower believer toward God instead of forcing him to agree. Walk with him in the same love, and watch the pride that comes with knowing more.
But whereto we have attained, [let us] walk in the same steps.
Paul has just described his own life as a race toward Christ in glory. He has also admitted that not every believer sees things as he does. Verse 16 answers that gap. Whatever light we have reached, we are to hold to it and move on together. Older translations end the verse "let us walk in the same steps," and the writers below explain that wording.
The word Paul chooses is not a general word for living. It comes from the army.
The word we have translated in this way is a special word. It means to walk in line, in single file, and it suggests many people walking together. People used it especially of soldiers marching in file to battle, each keeping step with the other. In the Athenian military oath, a man promised never to desert the soldier he walked with — not the one at his side, but the one whose step set his own pace.
Differences of outlook are no reason to go it alone.
Someone might think I only have to think of myself, and not mind anybody else. But that would not be Christianity at all. Christianity teaches me to think of everybody but myself. In the end you may have to go on alone. But that will only come after you have tried, by every means and resource of faith, to draw the Lord's beloved ones on with you in the path of pressing on to reach Him.
Some translations add a closing line here: "let us mind the same thing." Trench holds that it cannot belong to the verse, "for the case he supposes is that we do not mind the same thing."
Believers are not all at the same stage. That difference does not have to divide them.
If, however, there are differences in spiritual attainment, there is no reason that we should not walk in the same steps. One may see further along the road than another, but this would not hinder such treading the same path and looking in the same direction.
This verse has most to say to the believer who has come further. It names a danger in knowing more.
We need to take these two verses very much to heart. They show how the more spiritual and advanced believer should treat those who have reached less than he has. Our natural tendency is to look down on those less advanced than ourselves — to despise them, or even attack them, because they do not match what we see to be right. The tendency is strongest when the advance we pride ourselves on is more a matter of intelligence than of real spirituality.
Truth is not only for the mind. It has to be walked.
"Still," he says, "whatever we have already reached, let us walk in the same steps"; that is, whatever our convictions may be at present, let us act according to those convictions. Let us have truth practical. If we want it to be what truth should be, we must walk in it to make it real.
Walking together does not mean lowering the standard. Paul refuses both extremes — cutting off the weaker and abandoning what he has gained.
So he would not despise any true saint, or withdraw from him, because that one had not reached all that he had. Still, he would not be content to let them rest where they were. Nor, on the other hand, would he give up one bit of what he had reached himself.
Trench adds the practical boundary to the same thought: seek out what we have in common and keep step "as long as it is possible without compromise of the truth."
- Step — the word means marching in file. Each soldier keeps time with the man ahead. The call is for a shared pace, not just shared opinions.
- Together — thinking only of yourself is not Christianity. Use every resource of faith to draw others along before you ever go on alone.
- Distance — one believer may see further down the road than another. Both can still walk the same path in the same direction.
- Danger — the warning falls hardest on those who see further. Their instinct is to despise the slower, most of all when their advance is knowledge rather than real spirituality.
- Practice — truth becomes real when you walk in it. Act on the convictions you already hold, and give up nothing of what you have reached.