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THE K I N G ’ S BUS I NESS
Revised Version says instead of “ glory" “ rejoice,” but the word here used is an entirely different word from that used in v. 1. It means joy with triumph in it, triumphant (almost boastful) joy. The true circumcision, the true Jew and true Christian, makes his boast not in anything he is or has done, but in what Christ is and has done, in the glorious person and fin ished work of Christ, “ in Christ Jesus” (cf. Rom. 5:11, R. V. Margin; 1 Cor. 1:31; Gal. 6:14). (3) “ Have no confidence in the flesh.” While the true Jew or true Christian fairly boast and glory in Christ Jesus, they have no confidence whatever in anything in themselves, in anything they have done, in anything natural, in anything that is of self: Have you any confidence in self, in anything you are or have done? If you have you are not of the cir cumcision. The true circumcision have confidence, but “ not in the flesh” but “ in Christ Jesus.” SUNDAY, Oct. 13th. Phil. 3:4-6. But if any man had a right to have religious confidence in the flesh, in par entage, in law keeping, or in anything to which man is heir by nature, Paul had. “ If any other man thinketh to have confidence in the flesh,” says Paul, “ I yet more” (2 Cor. 11:21-23). Then he tells why he had more right than any other to have confidence in the flesh. He specifies seven things in which he had a right to have confidence in the flesh if any man had : ( 1 ) 1 “ was circumcised the eighth day,” and his was not merely a proselyte circum cision as an adult, nor even an Ishmael- ite circumcision at thirteen years, but on the very day prescribed by God at the institution of circumcision (cf. Gen. 17:12). (2) “ Of the stock of Israel,” a lineal descendant of “ the prince of God.” (3) “ Of the tribe of Benjamin,” a tribe distinguished for loyalty, persistent fidelity, and of which the first king of Israel sprang (cf. Rom. 11:1; Acts 13:21; 1 Sam. 9:21). (4) “ A Hebrew of (rather “ out of,” i. e., sprung from) Hebrews (cf. 2 Cor. 11: 22). “ Hebrew” was in the O. T. the national name of Israelites by which they were distinguished from other nationalities, as Egyptians, etc., but in the N. T. it came to distinguish those Jews who were loyal to their history and retained the national customs and language, etc., from the Hellenists ( “ Grecian Jews” ) who habitually spoke Greek and conformed more or less to
Gentile usages (cf. Acts 6:1, R. V.). Both Paul and his ancestors belonged to the stricter party. (5) “ As touching the law a Pharisee.” The Pharisees were the representatives of all that was most strict and austere in Judaism. Paul and his ancestors belonged to this rigidly orthodox and Puritanic party (cf. Acts 23:6). (6) “ As touch ing zeal persecuting the church.” (cf. Acts 26:9-11). No charge of indiffer ence or langour to the faith of his fathers could be brought against Paul (cf. 1 Cor. 15:9; Gal. 1:13, 23; 1 Tim. 1:13). (7) “ As touching the righteous ness which is in the law, found blame less.” As far as outward observance of ceremonial requirements was con cerned the most rigid Pharisee could have found no fault with Paul. But not for a moment would Paul have claimed that he kept the law in its full import (cf. Rom. 3:19, 20; 7:9-25). Paul then had a seven-fold (seven is the number of perfection) ground for having con fidence in the flesh. Who has a better ground? But Paul had no confidence in the flesh. MONDAY, Oct. 14th. Phil. 3:7, 8. Paul has recited the things in which he might boast, and now he tells what he had done with them one and all. So far from boasting in these things, “ What things were gain (literally, gains) to me, these (very things, one and all) have I counted loss for (rathgr, on account of) Christ.” “ Gains” they might be in themselves, but in compar ison with Christ and especially as stand ing between him and Christ, he lumped them all together and labeled them “ loss.” Bishop Moule says, “ As sub stitutes for Him they were not only worthless, but positive loss. Every day of reliance on them had been a day of delay and deprivation in regard to the supreme blessing.” Now Paul takes a breath and then goes on to a statement even stronger, “ Yea, verily, and I count (not only “ have counted,” as in v. 7, but I still do count) all things (not only the things specified, but any thing else that could be put in contrast with Christ) to be loss for (rather, on account of) the excellency (rather, sur passingness) of the knowledge of Christ Jesus, my Lord.” (cf. John 17:3). Note how exultantly Paul dwells upon the names and titles of Him Who was all in all to him and in comparison with Him all else was not only worthless but positive loss: CHRIST— JESUS— LORD. And then note that little but wonder-
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