Philippians 3:15

Philippians 3:15

As many as be perfect be thus minded

Christian maturity

I.

Its signs.

1. Humility.

2. Singleness of purpose.

3. Charity.

II. Its duties.

1. Persevering effort.

2. Forbearance with others.

3. The encouragement of the weak. (J. Lyth, D. D.)

The soul’s perfection

The word “perfect” does not express the idea of moral completeness so much as that of physical maturity. It means “full grown,” as in contrast to “babes.” And the perfect here are exhorted to cultivate the sense of not having “already attained,” and to be constantly reaching forth to unattained heights, so that a sense of imperfection and a continual effort after higher life are parts of Paul’s perfect man. And it is to be further noted that “perfect” people may be otherwise minded, and so stand in need of the hope that God would by degrees show them their divergence from His pattern.

I. There are people whom without exaggeration the judgment of truth calls perfect. In the language of the New Testament men are “saints” who had many sins, and “perfect” who had many imperfections.

1. The main thing about a character is not the degree to which it has attained completeness in its ideal, but what that ideal is. The distance a man has walked is of less consequence than the direction in which his face is turned. Men are to be ranged according to their aims rather than their achievements. The visionary who attempts something high and accomplishes little is often a nobler man than he who aims at marks on the low levels and hits them.

2. So there is a class of aims so absolutely corresponding to man’s nature and relations, that to take them for one’s own and to approximate to them in some measure may fairly be called the perfection of human nature. The literal force of the word “having reached the end” gives pertinence to that question. And there need be, in that ease, no doubt about the answer, “Man’s chief end is to glorify God and enjoy Him forever.” He who lives for God is doing what he was made and meant to do, and however imperfect, he is more nearly perfect than the fairest character against which the damning accusation may be brought, “The God in whose hand thy breath is … thou hast not glorified.” People ask sneeringly about David, “Is this the man after God’s own heart.” Yes; not because religion has a different morality from that of the world (except in being higher), nor because saints make up for adultery and murder by singing psalms, but because the main set of the life was towards God.

3. Such men have in them the germ of a life which has no natural end but absolute completeness. The small seed may grow very slowly here and be only a poor bit of green, but it has Divine germinant virtue within, and waits but being carried to its own clime to flourish.

II. Two of the characteristics of this perfection. “Thus minded” carries us back to the preceding clauses, Think as I do of yourselves, and do as I do.

1. “Not as though I were already perfect,” etc., shows us that true Christian perfection has in it a constant consciousness of imperfection. In all fields of effort, as faculty grows consciousness of insufficiency grows with it. The more we know the more we know our ignorance. Only people who never have or will do anything, or else raw apprentices, with the mercifully granted self-confidence which gets beaten out soon enough, think that they can do everything. So in Christian life. Conscience becomes more sensitive as we get nearer right; the worse a man is the less he hears it. One little stain will be conspicuous on a brightly polished blade, but if it be all dirty a dozen more or fewer will make little difference.

2. A constant striving after further advance. How vigorously this temper is put in the context. So yearning forward and setting all the current of his being, both faculty and desire, to the yet unreached mark, the Christian man is to live.

3. This buoyant energy of hope and effort is to be the result of the consciousness of imperfection. This, however, paralyses many. Men lament their evil and slow progress and remain the same year after year. How different this from the grand wholesome completeness of Paul’s view here which embraces both elements.

III. The coexistence of these characteristics with their opposites. “If in anything ye be otherwise minded” refers not to difference of opinion among themselves, but a divergence of character from the pattern set before them. If in any sense ye are unconscious of your imperfections, or are nonprogressive, God will show you what you are. Plainly he supposes that a good man may pass for a time under the dominion of impulses and theories of another kind from those which rule his life.

1. He does not expect the complete and uninterrupted dominion of these higher powers. The higher life is planted, but its germination is a work of time. The conditions of our life are in conflict. Interruptions from external circumstances, struggles of flesh with spirit, are the lot even of the most advanced.

2. Such an admission does not make such interruptions less blameworthy. That piece of sharp practice, that burst of bad temper--could we have helped it or not?

3. The feelings with which we should regard sin and contradictions in ourselves and others should be so far altered by such thoughts, that we should be slow to pronounce that a man cannot be a Christian because he has done so and so. A single act, if it be in contradiction to a man’s main tendency, is not necessarily an incompatibility.

IV. The crowning hope that lies in these words is the certainty of a gradual but complete attainment of all the Christian’s aspirations after God and goodness.

1. The ground of that confidence lies in no natural tendency in us or effort of ours, but solely, in God. Paul is certain that “God will reveal,” etc., because He is God. He has learned that God is not in the habit of leaving off His work before He has done.

2. By the discipline of daily life, merciful chastisements, His Word, the secret influences of His Spirit, etc. He will reveal to the lowly soul all that is wanting in its knowledge, and communicate to it all that is lacking in character.

3. So for us, then, the true temper is confidence in His power and will, an earnest waiting upon Him, a brave forward yearning hope, blended with a lowly consciousness of imperfection. Presumption should be as far from us as despair. (A. Maclaren, D. D.)

What kind of perfection is attainable in this life

I. Explain the point by several distinctions.

1. There is a perfection of the reward and a perfection of grace.

(1) Of the reward the saints will have in heaven when they are freed from all sinful weakness (1 Corinthians 13:10; Ephesians 5:17; Jude 1:24). This we have not in this world, but because we expect it in the next we are to labour after the highest perfection in holiness here, because allowed imperfection is a disesteem of blessedness (1 John 3:3). He that looketh for a sinless state will get as much as he can of it now.

(2) The perfection of grace and holiness is such as the saints may attain unto in this life (Colossians 4:12).

2. Legal and evangelical; the one is where there is no sin, the other no guile; the one stands in an exact conformity to God’s law, the other in a sincere endeavour to fulfil it; the one can endure the balance, the other only the touchstone.

(1) Legal perfection is described in Galatians 3:10, and supposes a man innocent, and requires that he keep so. This is impossible through the weakness of the flesh (Romans 8:3).

(2) Evangelical (2 Kings 20:3) is consistent with weakness (2 Chronicles 15:17). This all must have (1 Chronicles 28:9). What is done for God must be done willingly and with all the exactness possible. Some do many things that are good, but their hearts are not perfect with God (2 Chronicles 25:2); the heart is divided between God and other things (Hosea 10:2; James 1:8).

3. Absolute and comparative.

(1) That is absolutely perfect to which nothing is wanting. This is in Christ only, not in us.

(a) Where there are so many relics of the flesh a man cannot be absolutely perfect (Galatians 5:17; Romans 7:24).

(b) There is none but sometimes sin (1 Kings 8:46; Ecclesiastes 7:20; James 3:2; 1 John 1:8).

(c) There is none but need the mercy of God and ought to pray for this as for daily bread (Matthew 6:13).

(2) Comparative perfection is two fold.

(a) When the professors of Christianity are compared with those that live under other institutions. They that submit to Christ’s terms are said to be perfect, because Christianity itself is perfection (Matthew 19:21).

(b) When compared with others of the same profession, believers are distinguished into perfect and imperfect. Though none can attain to absolute perfection, yet there are several degrees of grace, and diversities of growth (Ephesians 4:13-14; 1 Corinthians 2:6; 1Co 3:1; 1 Corinthians 14:20; Hebrews 5:13-14). It is a monstrous thing after many years’ growth to be an infant still.

4. Of parts and of degrees.

(1) Of parts, when we have all things that belong to a sincere Christian--as living creatures are perfect as soon as they are brought forth. Thus a Christian must have grace to enlighten and govern, one grace added to another (James 1:4). What is defective in parts cannot be supplied by any after growth. Leave out any necessary grace and the new creature is maimed; some leave out temperance, or patience, or love (1 Peter 5:7).

(2) Of degrees, when thing has attained its highest pitch. So we are only perfect in heaven (Hebrews 12:23).

5. Of growth and consummation.

(1) Things are said to be done when they are begun to be done (2 Corinthians 5:17). And so they are said to be perfect who are in the way of perfection (2 Corinthians 3:18; 2 Corinthians 4:16). This perfection is taken--

(a) As to means (Ephesians 4:12; 1 Thessalonians 3:10).

(b) As to improvement of means (2 Corinthians 7:1; 2 Peter 1:8; 1 Thessalonians 4:1).

(2) Consummate; when after the hazards of life we are presented to Christ (Colossians 1:28); and by Christ to God (Colossians 1:22).

II. The reasons we must be perfect.

1. We have a perfect God (Matthew 5:43) whom we are required to imitate, and therefore we must not set bounds to our holiness (1 Peter 1:15-16).

2. We have a perfect rule (Psalms 19:7; 2 Timothy 3:17).

3. We have a perfect Redeemer (Colossians 2:10).

4. There is a perfect reward (Ephesians 4:13).

III. The motives of this perfection.

1. What you lost in Adam must be recovered in Christ, or else you dishonour your Redeemer (Romans 5:17).

2. We pray for perfection and therefore must endeavour after it, otherwise our prayers are a mockery (Matthew 6:8; 1 Thessalonians 5:23).

3. In our making covenant we purpose to do the will of God, and so must endeavour to carry it out, otherwise it is not made with a true heart (Hebrews 10:22; Psalms 18:23; Revelation 3:2).

4. Consider the comfort and peace of the man who presses toward perfection (Psalms 37:37).

IV. The means.

1. See that the work be begun, for there must be converting grace before confirming grace. What good will it do to blow a dead coal, or to seek strength before we have life.

2. The radical graces must be strengthened--strong faith, fervent love, lively hope.

3. Use the means with all seriousness and good conscience.

(1) In the Word you have principles of faith, obligations to love, arguments of hope, and therefore are built up (Acts 20:32).

(2) The sacraments strengthen our faith and hope as a bond or vow, and excite and engage our love and obedience.

(3) Prayer (1 Peter 5:10).

4. Think much and often of your perfect blessedness which you expect according to promise, which will quicken and excite you to more diligence. There will be--

(1) A complete vision of God and Christ (1 Corinthians 13:12).

(2) A complete possession and fruition of God (Ephesians 3:19; 1 Corinthians 1:30).

(3) A complete transformation into the image of Christ (1 John 3:2; Psalms 17:15).

(4) A complete delectation arising from all this (Psalms 16:11.)

V. The notes.

1. When there is such a base esteem of worldly things that our affections are weakened to them every day (Galatians 6:14).

2. When more unsatisfied with present degrees of holiness with a constant desire to grow better.

3. When we are swayed more by love than by fear (Galatians 4:6; 1 John 4:18).

4. When we are more humble and see more of our defects than others do. (T. Manton, D. D.)

Christian perfection

I. Its signs.

1. A base esteem of worldly privileges and honours (verse 7).

2. A. forgetting of the past and an earnest pressing towards the prize (verses 12-13).

3. A desire for the coming of Christ, such as banishes the fear of death.

4. Sweet communion with Christ and boldness of access without fear of God’s presence or judgment.

5. Stability amidst either prosperity or adversity.

6. Experience in finding out Satan’s devices, whereas a beginner, for want of experience and practice, runs, ere he is aware, into many offences, and looks for no remedy.

7. Strength to stand against the bitter blasts and oppositions of the world. Nothing could move Paul or separate him from the love of Christ, but immature Christians are shaken or blown away.

8. Endurance of the infirmities of others (Galatians 6:1).

9. Knowledge of particular wants, and hence a seeking after further supplies of grace.

10. Ability and endeavour to beget other Christians. It is the property of a grown creature to beget its like. A weak Christian has enough to do to look to himself.

II. Its means.

1. We must know the order. We must first grow in fundamental graces, for we water not leaves but the root of our plants. When root graces are diligently cherished, works, like leaves, will soon put forth.

2. Whatsoever we do we must do it with the best advantage, labouring to practise as many graces as we can.

3. We must not neglect little things, small occasions of doing good, or beginnings of evil.

4. We must keep our affections to holy exercises and means, and consider what will fit our disposition when indisposed. Are we dull in prayer? Then read. If that will not be endured, use communion of saints.

III. Its motives--Consider--

1. The privilege of a perfect Christian (Psalms 46:5).

2. The beautiful example he sets, so as to make others in love with religion.

3. The glory he secures for God.

4. The close communion he has with Christ.

5. His blessed reward. (R. Sibbes, D. D.)

If in anything ye be otherwise minded--

Differences of opinion

I. Must necessarily arise from--

1. the diversity of the human mind;

2. Habit;

3. Attainment.

II. Ought to be regarded with forbearance.

1. The perfect must not despise the weak.

2. The weak must not judge the perfect (Romans 14:3).

III. Are best removed by prayer. God gives wisdom to all who seek it. (J. Lyth, D. D.)

A persuasive to unity in things indifferent

When God’s people are divided in opinion they should not come to an open rupture.

I. What lenity and forbearance should de used.

1. There often are differences of opinion about lesser things in the Church, partly because of different degrees of light--all barks that sail to heaven draw not a like depth of water--and partly because of the remainders of corruption.

2. When differences arise we should take care they come not to open breach. This is the course Paul takes here. So should we, because the Church is in danger of being rent and destroyed (Galatians 5:15), because the world is scandalized (John 17:21), mutual means of edification hindered (Galatians 4:16), and the power of godliness lost.

3. To prevent this all lenity must be used. This I shall state

(1) as to the matter of the strife. If we agree in substantials let us go by the same rule and mind the same thing.

(2) As to the persons contending there is a difference. Paul distinguishes between erring Christians and their factious guides (Philippians 3:2).

4. The forbearance itself is not out of necessity but voluntary choice and Christian compassion, knowing that we need as much from God and others. Nor is it a forbearance of policy, till we get opportunity to suppress others (Ephesians 4:2-3). There are four graces that enforce it.

(1) Lowliness--a sense of personal infirmity.

(2) Meekness (James 3:17).

(3) Long suffering.

(4) Love (1 Peter 4:8; 1 Corinthians 13:4; 1 Corinthians 13:7).

5. In this forbearance, both strong and weak have their part.

(1) What they are not to do.

(a) Not to leave the truth or do anything against it. Strings in tune must not be brought down to strings out of tune, but the reverse.

(b) Not to connive at sin or error (Leviticus 19:17; 2 Thessalonians 3:15).

(2) What they are to do.

(a) The strong are not to deal rigorously with the weak, but wait till God declare the truth unto them, and promote their conviction with all gentleness (Isaiah 40:11).

(b) The weak are not to rend and cut themselves off from the rest of Christians, or be strange to them on every lesser dissent, but to be teachable and lay aside obstinate prejudices, and examine into the cause of the difference; and leave room for the discovery of God’s mind.

II. The reasons for this exercise of this lenity and forbearance.

1. From the necessity, excellency, and utility of union. What more clear in the Scriptures than that Christians should endeavour to be united. Christ prayed for it (John 17:21-23); Paul enforces it (Philippians 2:1-2); those that cause divisions are sternly cautioned (Romans 16:17-18); unity is pressed by the most cogent arguments (Ephesians 4:4-6).

2. From the consideration of our mutual frailties. Hebrews 5:2 should be verified in us (Galatians 6:1; Romans 14:1).

3. From the consideration of the probability of Divine illumination.

(1) This illumination comes from God only (Acts 16:4; 1 Corinthians 3:6-7). Let us, then, in meekness use the means and refer the issue to God (2 Timothy 2:25). If we force men before they are convinced it may only make hypocrites.

(2) This illumination is given by degrees (Mark 8:24-25).

(3) They who are not for the present may be afterwards instructed in the truth. The apostle proceeded in the hopes of that.

(a) Upon the supposition that they were already converted (Philippians 1:6).

(b) That they were humble and tractable (Psalms 25:9).

(c) That they will not neglect any means of study and prayer (Proverbs 2:4; Psalms 119:18).

(d) That they continue in the communion of the Church.

(e) That they walk according to their light (John 7:17).

4. From the temper of those who are perfect. A grounded Christian bears with the infirmity of others and helps them.

III. Considerations helpful to this forbearance.

1. In how many things we agree, in how few we differ. There is a three-fold unity.

(1) In mind (Romans 15:5-6).

(2) In heart (Acts 4:32).

(3) In scope (Romans 15:5-7; Jeremiah 32:39).

2. Take more notice of their graces than of their infirmities (Revelation 2:2; Revelation 2:5-6).

3. Remember how open the enforcements to love and unity are, and in how much the grounds of separation lie in the dark and are doubtful.

4. Think of God’s love and forbearance towards us.

5. This forbearance cannot be expected from others unless shown to others (James 3:2; Matthew 7:12; Matthew 18:28).

6. How dangerous it is to reject any whom Christ will own for His. Will Christ admit him, and you cast him out (Romans 14:3)?

7. As we must not give offence so we must not take it (1 Corinthians 13:5; Matthew 5:9).

8. Our endeavour for unity ought to be earnest and constant (Ephesians 4:3; 2 Corinthians 12:15). (T. Manton, D. D.)

Perfect and imperfect

The perfect ones, among whom, by the idiom he employs, the apostle places himself, are those who have burst the fetters of intellectual and spiritual bondage; who have made some advancement in the Divine life, who are acquainted with the higher forms of truth, and are no strangers to the impulses and powers of Divine grace; who are the circumcision; who by the spirit worship God; who are conscious of union with Christ, of possessing righteousness through faith in Him, and some measure of conformity to Him, and who cherish through Him the hope of a happy resurrection. And, perhaps, if we take in the previous context the imperfect are those who have not been able so fully to rise above all confidence in the flesh; who still thought circumcision might not be wholly without value; who would scruple to count all such things dead and positive loss, but hankered after some of them; and who, in formally renouncing them secretly or unawares, clung to them, and might not distinctly comprehend the freeness, adaptation, and perfection of that righteousness which is through the faith of Christ. They could not be perfect runners, for they had not laid aside every weight. (Professor Eadie.)

Perfection evidenced by consciousness of imperfection

The thick skin of a savage will not be disturbed by lying on sharp stones, while a crumpled rose leaf robs the Sybarite of his sleep. So the habit of evil hardens the cuticle of conscience, and the practice of goodness restores tenderness and sensibility; and many a man laden with crime knows less of its tingling than some fair soul that looks almost spotless to all eyes but its own. As men grow better they become like that glycerine barometer recently introduced, on which a fall or a rise that would have been invisible with mercury to record it takes up inches, and is glaringly conspicuous. Good people sometimes wonder, and some times are made doubtful and sad about themselves by this abiding and even increased consciousness of sin. There is no need to be so. The higher the temperature the more chilling would it be to pass into an ice house, and the more our lives are brought into fellowship with the perfect life the more shall we feel our own shortcomings. Let us be thankful if our consciences speak to us more loudly than they used to do. It is a sign of growing holiness, as the tingling in a frost-bitten limb is of returning life. Let us seek to cultivate and increase the sense of our own imperfection, and be sure that the diminution of a consciousness of sin means not diminished power of sin, but lessened horror of it, lessened perception of right, lessened love of goodness, and is an omen of death, not a symptom of life. Painter, scholar, craftsman all know that the condition of advance is the recognition of an ideal not attained. (A. Maclaren, D. D.)

Means of progress

Let our spirits stretch out all their powers to the better things beyond, as the plants grown in darkness will send out pale shoots that feel blindly towards the light, or the seed sown on the top of a rock will grope down the bare stone for the earth by which it must be fed. (A. Maclaren, D. D.)

Practice the best means of the attainment of knowledge

As surely as we live, this truth of truths can only be so discerned; to those who act on what they know, more shall be revealed; and thus, if any man will do His will, he shall know the doctrine whether it be of God. Any man--not the man who has most means of knowing, who has the subtlest brains, or sits under the most orthodox preacher, or has his library fullest of most orthodox books--but the man who strives to know, who takes God at His word, and sets himself to dig up the heavenly mystery, roots and all, before sunset and the night come, when no man can work. Beside such a man, God stands in more and more visible presence as he toils, and teaches him that which no preacher can teach, no earthly authority gainsay. (J. Ruskin.)

The illuminating circle widening

The mists that shrouded the earth before the dawn do not take their flight at the very first touch of the morning sun. But before his waxing strength they disappear. So will it be, the apostle says, with moral mists. God’s dealings in this respect, in the dispensation of His grace, accord with what we see every day in the physical sphere. Within certain limits, the exercise of power tends to bring more power. “To him that hath is given.” To the “shatirs” who run before the king of Persia--as “Elijah girded up his loins, and ran before Ahab to the entrance of Jezreel”--practice from childhood has given such activity of limb, that they can keep pace for many hours with a fleet horse. The swing of the heavy hammer makes the muscles of the blacksmith’s arms “strong as iron bands.” Similarly, “if a man be willing to do the will of God,” which is the legitimate exercise of such religious knowledge as he has, “he shall know of the doctrine” further. The believer who, “whereto he has attained, walks by the same,” will find his “attainment” increasing continually. For the man who fills his sphere of light with spiritual vigilance--strenuous opposition to the temptations of the world, and the flesh, and the devil--earnest effort, according to opportunity, to extend the kingdom of truth and righteousness--the illuminated circle will steadily widen. (R. Johnstone, LL. B.)