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THE K I N G ’ S BUS I NESS speaks of himself and others as “ per fect.” Some have thought that this was an ironical reference to those who spoke of themselves as “ perfect” ; but this can hardly he for Paul says, “ Let us, as many as he perfect” and not “ let them, as many as be perfect.” The true explanation is very simple. The word “ perfect,” like many other words, has a wide range of meaning. It sometimes means full grown, of mature age. The same Greek word is translated “ of full age” in Heb. 5:14 (R. Y. translates “ full-grown man” ). That is about its meaning here, “ as many as are per fect” means, “ as many as are mature in spiritual development.” Absolute per fection Paul had not attained to (and neither have we), but a relative per fection may be ours here and now. But if we think we are thus perfect we should be “ thus minded,” i. e., of the mind described in vs. 12-14, not con tent with present attainment, but ever “ pressing on” to still better things. It occurs to Paul that there may be some in Philippi who are not as yet “ thus minded” but inclined to be satisfied with present attainment. To them he says, “ even this shall God reveal unto you.” That is, God would by His Spirit in due time open their eyes to their error and reveal to them that there were even better things ahead and that they must press on. How often when one attains to some new and higher experience and for a time fancies he now has everything, how often God comes to such an one and shows him his mistake and reveals to him that there is something still better ahead. In the meantime unto what we have already reached by that same rule we should order our steps. SUNDAY, Oct. 20th. Phil. 3:17, 18. Paul now appeals to the saints in Philippi to be “ imitators together” of him, (especially in the matter of which he had just been speaking, forgetting the things already attained and press ing on to better things, even “ toward the goal unto the prize of the high call ing of God in Christ Jesus” ). There is no spiritual pride or conceit in such an appeal. Paul knew that his doctrine was of God and that his life was an exemplification of his doctrine. Similar appeals to be imitators of him are found elsewhere in Paul’s writings and utterances (ch. 4:9; 1 Cor. 4:16; 10: 33; l l i i ; 9 Thess. 3:7-9; Acts 20:18- 21, 80-35). The word “ together” is put in as another appeal for unity. Paul
passes quickly from his personal example to that of those who so walked as they had him and his associates ( “ us” ) for an example and bids them “ mark them,” i. e., note them carefully for imitation. He of course tells them why he bids them mark these, vizv because there are “ many” of another sort. Alas! that there should be “ many” such in the early church. But are there not also many such today? Of these who walk in an evil way Paul was wont to tell them in the past and now he tells them again “ even weeping.” Notice that Paul had no hard and bit ter tone in speaking of the inconsis tencies of those false Christians (cf. Psa. 119:136; Jer. 13:17). They Were to him a cause of sadness and sym pathy rather than of bitterness and attack. These false Christians (walk ing in sensual gratification while pro fessing Christian perfection) were “ the enemies of the cross of Christ.” Doubt less they talked much of the cross of Christ and boasted of the perfect atone-' ment for sin made in the cross, but by their selfish and sensual walk they were the enemies of that very cross in which they made their boast. Just so there are many today who talk loudly of the finished work of Christ and at the same time dishonor Christ and His cross by a self-indulgent life. Such indeed are the very worst “ enemies of the cross of Christ,’1: worse by far than open infi dels. MONDAY, Oct. 21st. Phil. 3:19. In verse 19 we have four brief but tremendously expressive c l a u s e s descriptive of these “ enemies of the cross of Christ.” (1) “ Whose end is destruction.” The Revised Version renders this word “ perdition” but “ destruction” is the ordinary rendering of the word and it saves confusion to so render it here. The Revised Version is not consistent with itself at this point. As to what “ destruction” means, see Rev. 17:8 compared with Rev. 19:20 and Rev. 20:10. In Rev. 17:8 this same Greek word, in both the Author ized and Revised Versions, is rendered “ perdition.” It is evident from a com parison with Rev. 19:20 and Rev. 20: 10 which describe the ’ ’destruction” into which the beast goes, that destruc tion is not annihilation nor cessation of conscious existence; it is a portion in the lake of fire where the beast who goes into it exists for ever and ever in conscious suffering. This “ destruction” •is their “ end” (cf. Rom. 6:21; 2 Cor.
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