Philippians 3:15-19

Philippians 3:15-19

Let us therefore

The imitation of Paul

I.

The general exhortation includes them all with himself.

1. The fundamental principle of all “perfect,” i.e., well-instructed and mature Christians, must be to count the goal of religion the attainment of Christ, and the blessedness of religion the practical end of life. Those are perfect who have already finished their course as far as it leads through carnal ordinances, and from them to Christ the end of the law. They have this preparatory or first perfection, in that they have put away childish things (1 Corinthians 13:11), became spiritual (1 Corinthians 2:6), and are so far made perfect in grace. This is one of several designations, such as “adult,” “strong,” etc., which mark those who have entered in the course, and has no more reference to moral perfection than “saints” has to sanctity.

2. This preliminary perfection is quite consistent with much lingering imperfection. It was quite possible that some of them might give up old dependence on the law while retaining some of the beggarly elements. But the apostle expresses his hope that in every minor particular, as in the fundamental principle, they would be brought to think rightly. But the condition is that they continued “thus minded” as to the great essential. Those who “will to do His will shall know of the doctrine,” was the Saviour’s promise, and St. Paul here gives us only another version of the same promise. Those whose hearts are clear as to the ruling principle and aim of life shall, if they seek the guidance of the Divine Spirit, the source of the greater as well as of the lesser revelations, shall never be suffered to go astray.

3. The life must perseveringly conform to the great principle if this promise is to be fulfilled (Philippians 3:16). Those who have the right aim in their Christian life must walk by it still, whatever the measure of their progress be. The plough must be held to the end of the furrow; to look back is to be unfit for the kingdom of God.

II. St. Paul exhorts them to copy his example, and that of all true Christians of whom he made himself the representative.

1. “Be ye imitators together.” The emphasis of their union in this imitation is in danger of being lost unless we consider the deep purpose of it. Very much of the blessedness and strength of religion is the result of close compact fellowship. The Philippians must unite and stir each other up to emulation in this matter, in case of any defection; warning each other, and generally making this imitation the subject of common effort. The apostle knows how effectual a stimulant is the holy example of the saints.

2. This emulous and united imitation of the apostle is enforced by a vivid and pathetic description of the practical Judaizers who were otherwise minded. They are to be “marked” in the particulars which miserably distinguished them from the apostolic standard. Their life and walk were to be studied and compared with a better model. Before St. Paul had depicted the evil of their doctrine; now he points to their practice. They are enemies of the Cross in their spirit, desires, aims, conduct, and whole compass of their being. They were not referred to as a distinct class; they are diffused through the churches as an unholy leaven.

3. Nothing so stirred the apostle’s soul as men’s opposition to the Cross. He estimated all things by their relation to the atonement.

4. It is their end that first fills his thought, because he had just been paying tribute to the “end of the Lord” in the resurrection of the saints. That end was destruction (1 Corinthians 1:19; Philippians 1:18; Romans 1:22-23).

5. Many of the Gentile moralists had used these very words to condemn Epicureanism. “The worship of the belly” had become a current phrase (1 Romans 16:18; 1 Corinthians 15:22). While he wept over their unspeakable folly and coming end, he mourned over their degradation--“whose glory,” etc.

6. The real secret of the dissolute living of these enemies of the Cross lies in the words “who mind earthly things.” Mind means intellect and heart. The contrast is presented in Colossians 3:2. (W. B. Pope, D. D.)

Perfection

I. How far attainable.

II. Cannot be absolute.

III. Consists with difference of opinion.

IV. Is distinguished by charity. The apostle does not despise those who differ from him, but is sure they will receive clearer light.

V. Is determined by constancy and perseverance. (J. Lyth, D. D.)

True religion frees men from dangerous errors

I. There is that in religion which is necessary fixed, immutable, and clear, about which good men (“perfect”) do not differ--the things which are--

1. Perfectly agreeable to the Divine nature.

2. Perfectly agreeable to human nature.

(1) The great materials of natural light.

(2) The great articles of the Christian faith.

II. There is also in religion that which is not so necessary, immutable, and clear, in which good men may be otherwise minded. Here we may note--

1. The causes of error.

(1) The creature’s fallibility.

(2) Accidental prejudices from education, converse, strong imagination, melancholy, intellectual weakness, affectation, singularity, worldly interest.

(3) The darkness of things themselves: as where there is less of reason to be said for a thing, or where the rule of faith is short. Here the rule is so far as God has not determined we are referred to reason; and where both reason and revelation seem silent our proper course is stay and expectance rather than peremptory conclusion. ‘Tis hard to get rid of an error, therefore, take heed of admitting one.

(4) Nonimprovement of intellectuals. Men are greatly encumbered by business, and others do not think and examine.

(5) The want of necessary helps, as friends, books, freedom of converse, and opportunity. It betters men’s health to live and breathe in a free and open air. Had some but once heard a suggestion to the contrary they had escaped their mistakes. The greatest help is God’s Spirit, and the next, searching company.

2. The preservatives against error are--

(1) Care of right information. We owe this to truth, and to our own souls.

(2) Modesty and humility (Psalms 25:9; Proverbs 3:34; 1 Peter 3:18). He is not likely to learn who is not of a teachable spirit.

(3) A general intention to entertain and submit to all truth whatsoever and whensoever it shall appear, and an implicit faith in God where the sense of any text is not clear.

(4) An ingenuous dealing with truth, and love of it for itself, both in respect of the ground on which you receive it, and the use which you make of it.

(5) A perception of the fatal issue of wilfulness and wantonness of opinion in the shameful miscarriages of such as have given themselves up to dreams and fancies--as the Munster Anabaptists and the ancient Gnostics.

3. The uses to be made of this.

(1) Let us live in the sense of our own fallibility: this will make us temperate and cautious. In fallibility is a crooked principle.

(2) Although error be nowhere to be countenanced, yet it is not everywhere severely to be challenged (Galatians 6:1; John 8:7; Acts 3:17). The best are liable to mistakes.

(3) We have not done our task in the world till we are well-informed in our judgment concerning right and wrong, till we are refined in spirit to relish and taste; and reformed in life to do and practise.

III. There is reason to think that God will bring out of particular mistake him that is right in the main. “God shall reveal,” etc. This is spoken reasonably and becomingly in respect to God, and hopefully and charitably in regard to man; not as prophetic, but as likely and credible.

1. On God’s part: because--

(1) of God’s relation to us as Father and Teacher. Men look up to Him for bodily food; why not for intellectual communications.

(2) God has so declared and promised (Psalms 25:9; Proverbs 3:33; Jam 4:6; 1 Peter 5:5; John 8:17; John 16:13).

(3) God begins with us with intention to go on if we be not perverse and wilful (John 16:12). In the case before us God had begun, and they were resolved to press toward the mark.

2. On our part. By truth already received we have a double advantage for receiving more.

(1) The way to the understanding, which was obstructed, has been opened.

(2) The mind is brought into a disposition to receive all Divine truth.

3. On the part of truth, because--

(1) Truth is connatural to our souls.

(2) The several truths mutually depend on each other; one helping to the discovery of another, and each being declaratory and convictive of the same error.

4. Here it is to be observed--

(1) That this is more for the certain guidance of any honest man than he can in Scripture show for his infallibility who usurps the title of head of the Church.

(2) That we have warrant to think and speak things worthy of God, and tending to our encouragement in good behaviour.

5. Lest I should give any advantage to enthusiasm I superadd--

(1) Keep within the compass of the case. The condition here is that we press toward the mark, and God’s blessings are conditional everywhere.

(2) Put off pride. The full soul loathes the honeycomb. Presumption and conceit wholly indispose men for learning (Psalms 25:9; Psalms 3:7).

(3) “God will reveal,” does not necessarily import immediate inspiration. One way or other is the course of His providence, and by some instrument or lover of truth we shall be told what we have to do (Acts 8:35).

(4) Where knowledge is pursued by practice there is other expectation than from speculation alone (John 7:17; Acts 5:32).

6. Inferences:

(1) The purity of a man’s mind, the sincerity of his intention, the honesty of his heart, are his great security.

(2) In ways of uprightness and integrity we may presume upon God’s leading us into all the truth we are required to know.

(3) Give a fair amount of patience to those who mean well.

IV. Those who agree in the main but differ in other particulars, ought nevertheless to hold together (verse 16). There is harmony, notwithstanding difference in some apprehensions, in all degrees of perfection.

1. This is a representation of the heavenly state. There is no discord there, and, therefore, there should be accord in those who are citizens of heaven (Philippians 3:20).

2. It is the cause of religion (James 3:17; Psalms 131:1-2). It is a scandal to the world when professors do not agree, making strangers ask with Pilate, “What is truth?” Disagreement has tired out the best of men. Good-tempered Melanchthon’s satisfaction when he came to die was that he was free “from temptation to sin, from the troubles of the world, and from the fury of theologies.” It was Origen’s argument against Celsus that through the virtue and efficacy of religion the state of the Church was calm and quiet, whereas other states were turbulent (2 Corinthians 12:20).

3. It is the conversation of Christians with each other for mutual gain and advantage.

(1) For spiritual edification, whereas if variance obtains there will be alienation of hearts and suspension of Christian acts (Mal 3:26).

(2) For their better subsistence is an evil world. Foreign opposition and force cannot do the mischief that internal feuds may.

(3) There is more hearts ease and quiet of mind.

4. This prevents all mischiefs which infest humanity, such as factions, suspicions, heart burnings, plottings, competitions, and envious comparisons; whereas there should be but one division--the Church and the world.

5. Objections.

(1) We do not think alike. Nor do we in other matters. There are different opinions in philosophy. There are different constellations. We differ in age, stature, feature, etc. These varieties display the wisdom of the Creator. Yet all agreeing in human nature we are fit companions for each other. Why then should not they who meet in the regenerate nature and agree in the articles of faith and principle of good life, overlook subordinate differences.

(2) Errors are dangerous.

(a) That is not thy charge but His. To say what is fit to persuade is all thou canst do; the rest must remain with God.

(b) Since all things that are necessary to salvation are in the Holy Scriptures, none but those who are gross neglectors err dangerously.

(3) But where is zeal for God and truth. This has its principal operation on one’s self, and shows itself on others in the strength of argument, seasonable and renewed proposals.

6. Suggestions.

(1) All that are right in the main are virtually informed by the same spirit, and the things they agree in are far more and weighty than those wherein they differ.

(2) Why should men differ in religion, which is the greatest bond of union?

(3) Why should we be aggrieved, when every one uses but his own right, and every man has a right of judging if he be capable?

(4) Why dost thou lay so much stress upon difference in such points wherein if thou art temperate and sober thou art afraid peremptorily to assert?

(5) Hast thou never erred?

(6) Will difference produce the harmony thou seekest?

(7) Is it safe to reject a man whom we cannot conclude God has cast off?

(8) Why should I think that essential in another which I dare not assert is necessary for my acceptance with God.

(9) I came leisurely to knowledge myself, may not days teach my neighbour wisdom?

(10) What was I taught of God for but to teach others? (Luke 22:32; Ecclesiastes 4:9-12).

(11) Shall we disown that which is good in them because they are not such as we would have them?

(12) Do not many differences arise from constitution and circumstances rather than from. Perversity?

(13) Why part from them on earth whom we may meet with in heaven?

7. Cautions.

(1) Great reverence is to be given to superiors. Government is not to be disturbed upon pretence of private judgment.

(2) No disturbance must thence arise to the Church of God (1 Corinthians 11:16).

(3) ‘Tis safer to err in an error that is common than in one which is personal.

(4) It becomes the modesty of particular persons when their sentiments are singular to bethink themselves better. (B. Whichcote, D. D.)

The temper to be cultivated by Christians of different denominations towards each other

1. Paul ever kept the dictates of his elevated and inspired judgment under the guidance of Christian kindness. He permits no part of the Christian character to be abridged by another. He never allows his earnestness in maintaining truth and opposing error so betray him into bitterness; nor does he permit his generosity to impair his faithfulness.

2. Our text is a happy combination of these qualities, and is an enforcement of them on others. Were we to imitate them there would be an end of our unhappy dissentions on religious matters.

I. There is a great and growing number of those with whom we should conscientiously unite. Look around and see how many there are who are perfect and thus minded in reference to the most important matters. The rule then should be the rule now (verses 8-14).

1. We ought to seek and cultivate the society of such, by friendly association and public communion, etc.

2. Let us use the means to promote the mutual improvement of such and of ourselves.

3. Let us do all we can to render our reciprocal union more perfect and our usefulness more extensive.

II. There are some who differ from us in matters of great importance--how does the principle apply to them? To have no communion with them would be to expel them from the sacred ark into the ranks of the enemy. Those to whom the apostle refers are evidently not those who renounce and revile evangelical truth, but those whose knowledge or whose means or susceptibility for instruction are deficient.

1. Let us give a fair and comprehensive consideration to the way in which their religious characters have been formed.

(1) Education may early have produced an unfavourable impression, or they may have attended an incompetent ministry.

(2) We ought to pay regard to the difficulties and misapprehensions which lie in the use of words, which may be employed ambiguously or ignorantly.

(3) We should reflect what would probably have been the effect upon our minds had we been placed in their circumstances.

(4) When we see in them the apparent evidences of real holiness let us not be backward to acknowledge it.

2. How we ought to act towards them.

(1) With justice. Let us not misrepresent them, nor exaggerate the differences between us.

(2) With kindness. Let us see that our temper be sweet and our manner pleasing.

(3) We should take great care to prevent them imagining that we maintain salvation to be suspended on a mere theoretical belief of some points of doctrine.

III. There are Christians prom whom we differ on matters of smaller moment.

1. Let us show them the most sincere and honest respect and kindness.

2. Let us cultivate friendly intercourse with them as far as they are disposed to reciprocate it.

3. Let us hold with them religious communion on proper occasions so far as our and their principles permit.

4. When we state and argue for the points in which we differ from them let us take care to deal justly by them.

5. Let us take equal pains, without intrusion, to make them correctly acquainted with our sentiments.

6. Let everything in our speaking and writing, etc., be a demonstration that we esteem the essential principle and expansive morality of the gospel infinitely above the strict bounds of controversial preciseness and ecclesiastical form. (J. Pye Smith, D. D.)