Filipljanima 3:9

Croatian Bible

i u njemu se nađem - ne svojom pravednošću, onom od Zakona, nego pravednošću po vjeri u Krista, onom od Boga, na vjeri utemeljenoj -

Bible Verse Review
  from Treasury of Scripure Knowledge

be: Genesis 7:23, Deuteronomy 19:3, Deuteronomy 19:4, Hebrews 6:18, 1 Peter 3:19, 1 Peter 3:20

in: Romans 8:1, Romans 16:7, 1 Corinthians 1:30, 2 Corinthians 5:17

not: Philippians 3:6, 1 Kings 8:46, 2 Chronicles 32:25, 2 Chronicles 32:31, Job 9:28-31, Job 10:14, Job 10:15, Job 15:14-16, Job 42:5, Job 42:6, Psalms 14:3, Psalms 19:12, Psalms 130:3, Psalms 130:4, Psalms 143:2, Ecclesiastes 7:20, Isaiah 6:5, Isaiah 53:6, Isaiah 64:5, Isaiah 64:6, Matthew 9:13, Romans 9:31, Romans 9:32, Romans 10:1-3, Romans 10:5, 2 Timothy 1:9, Titus 3:5, James 3:2, 1 John 1:8-10

which is of the: Deuteronomy 27:26, Luke 10:25-29, Romans 3:19, Romans 3:20, Romans 4:13-15, Romans 7:5-13, Romans 8:3, Romans 10:4, Romans 10:5, Galatians 3:10-13, Galatians 3:21, Galatians 3:22, James 2:9-11, 1 John 3:4

the righteousness: Psalms 71:15, Psalms 71:16, Isaiah 45:24, Isaiah 45:25, Isaiah 46:13, Isaiah 53:11, Jeremiah 23:6, Jeremiah 33:16, Daniel 9:24, John 16:8-11, Romans 1:17, Romans 3:21, Romans 3:22, Romans 4:5, Romans 4:6, Romans 4:13, Romans 5:21, Romans 9:30, Romans 10:3, Romans 10:6, Romans 10:10, 1 Corinthians 1:30, 2 Corinthians 5:21, Galatians 2:16, Galatians 3:11, 2 Peter 1:1

Reciprocal: Genesis 6:9 - perfect Genesis 47:19 - buy us Numbers 6:9 - shave Numbers 18:30 - the best Deuteronomy 33:27 - refuge Joshua 2:19 - whosoever Job 9:31 - mine Psalms 24:5 - righteousness Psalms 40:10 - righteousness Psalms 89:16 - righteousness Psalms 98:2 - righteousness Proverbs 3:14 - General Proverbs 8:11 - wisdom Proverbs 8:18 - and righteousness Proverbs 10:2 - but Song of Solomon 1:16 - thou art Isaiah 42:21 - well Isaiah 45:17 - Israel Isaiah 54:17 - and their Isaiah 61:10 - for Ezekiel 33:13 - if he Daniel 7:9 - whose Matthew 5:20 - exceed Matthew 6:33 - his Matthew 18:8 - and cast Luke 17:10 - General Romans 3:28 - General Romans 4:2 - Abraham Romans 4:11 - righteousness Romans 4:14 - For if Romans 5:1 - being Romans 5:17 - gift Romans 7:17 - it is no more Romans 8:10 - life Romans 14:17 - but 2 Corinthians 3:9 - the ministration of righteousness Galatians 5:5 - the hope Galatians 6:14 - the world Ephesians 1:6 - he 2 Thessalonians 1:12 - and ye Hebrews 11:7 - righteousness 1 John 5:20 - and we

Gill's Notes on the Bible

And be found in him,.... This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, "and may find in him"; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, "and be found in him"; that is, "be in him", as the Ethiopic version renders it; so the word found is used in Galatians 2:17 Philippians 2:8; and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner:

not having mine own righteousness, which is of the law; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his "own", because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, "the righteousness which is of the law"; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to "have", and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another.

But that which is through the faith of Christ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be "through" faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as

the righteousness which is of God by faith; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is "by faith", which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered "upon faith". This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Romans 3:22. This last clause, "by faith", is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of Philippians 3:10. Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.

Barnes' Notes on the Bible

And be found in him - That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at John 6:56.

Not having mine own righteousness - That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.

Which is of the law - see the notes at Romans 10:3. The “righteousness which is of the law” is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.

But that which is through the faith of Christ - That justification which is obtained by believing on the Lord Jesus Christ; see at Romans 1:17, note; Romans 3:24, note; Romans 4:5, note.

Righteousness which is of God by faith - Which proceeds from God, or of which he is the great source and fountain. This may include the following things:

(1) God is the author of pardon - and this is a part of the righteousness which the man who is justified has.

(2) God purposes to treat the justified sinner as if he had not sinned - and thus his righteousness is of God.

(3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is “of God.” The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.

Clarke's Notes on the Bible

Verse 9. And be found in him — Be found a believer in Christ, not having mine own righteousness-not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others.

But that which is through the faith of Christ — That justification which is received by faith through the atonement made by Christ.

The righteousness which is of God — God's method of justifying sinners through faith in his Son. See the notes on Romans 3:21; Romans 3:23; Romans 3:25, where this subject is treated at large.