Philippians 3:15

Php_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 souls 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 Pauls 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 mans nature and relations, that to take them for ones 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, Mans 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 Gods 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 Pauls 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 mans 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 Christians 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 (1Co_13:10; Eph_5:17; Jud_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 (1Jn_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 (Col_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 Gods 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 Gal_3:10, and supposes a man innocent, and requires that he keep so. This is impossible through the weakness of the flesh (Rom_8:3).

(2) Evangelical (2Ki_20:3) is consistent with weakness (2Ch_15:17). This all must have (1Ch_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 (2Ch_25:2); the heart is divided between God and other things (Hos_10:2; Jam_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 (Gal_5:17; Rom_7:24).

(b) There is none but sometimes sin (1Ki_8:46; Ecc_7:20; Jam_3:2; 1Jn_1:8).

(c) There is none but need the mercy of God and ought to pray for this as for daily bread (Mat_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 Christs terms are said to be perfect, because Christianity itself is perfection (Mat_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 (Eph_4:13-14; 1Co_2:6; 1Co_3:1; 1Co_14:20; Heb_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 (Jam_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 (1Pe_5:7).

(2) Of degrees, when thing has attained its highest pitch. So we are only perfect in heaven (Heb_12:23).

5. Of growth and consummation.

(1) Things are said to be done when they are begun to be done (2Co_5:17). And so they are said to be perfect who are in the way of perfection (2Co_3:18; 2Co_4:16). This perfection is taken--

(a) As to means (Eph_4:12; 1Th_3:10).

(b) As to improvement of means (2Co_7:1; 2Pe_1:8; 1Th_4:1).

(2) Consummate; when after the hazards of life we are presented to Christ (Col_1:28); and by Christ to God (Col_1:22).

II. The reasons we must be perfect.

1. We have a perfect God (Mat_5:43) whom we are required to imitate, and therefore we must not set bounds to our holiness (1Pe_1:15-16).

2. We have a perfect rule (Psa_19:7; 2Ti_3:17).

3. We have a perfect Redeemer (Col_2:10).

4. There is a perfect reward (Eph_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 (Rom_5:17).

2. We pray for perfection and therefore must endeavour after it, otherwise our prayers are a mockery (Mat_6:8; 1Th_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 (Heb_10:22; Psa_18:23; Rev_3:2).

4. Consider the comfort and peace of the man who presses toward perfection (Psa_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 (Act_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 (1Pe_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 (1Co_13:12).

(2) A complete possession and fruition of God (Eph_3:19; 1Co_1:30).

(3) A complete transformation into the image of Christ (1Jn_3:2; Psa_17:15).

(4) A complete delectation arising from all this (Psa_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 (Gal_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 (Gal_4:6; 1Jn_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 Gods presence or judgment.

5. Stability amidst either prosperity or adversity.

6. Experience in finding out Satans 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 (Gal_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 (Psa_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 (Rom_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 Gods 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 (Gal_5:15), because the world is scandalized (Joh_17:21), mutual means of edification hindered (Gal_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 (Php_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 (Eph_4:2-3). There are four graces that enforce it.

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

(2) Meekness (Jam_3:17).

(3) Long suffering.

(4) Love (1Pe_4:8; 1Co_13:4; 1Co_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 (Lev_19:17; 2Th_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 (Isa_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 Gods 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 (Joh_17:21-23); Paul enforces it (Php_2:1-2); those that cause divisions are sternly cautioned (Rom_16:17-18); unity is pressed by the most cogent arguments (Eph_4:4-6).

2. From the consideration of our mutual frailties. Heb_5:2 should be verified in us (Gal_6:1; Rom_14:1).

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

(1) This illumination comes from God only (Act_16:4; 1Co_3:6-7). Let us, then, in meekness use the means and refer the issue to God (2Ti_2:25). If we force men before they are convinced it may only make hypocrites.

(2) This illumination is given by degrees (Mar_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 (Php_1:6).

(b) That they were humble and tractable (Psa_25:9).

(c) That they will not neglect any means of study and prayer (Pro_2:4; Psa_119:18).

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

(e) That they walk according to their light (Joh_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 (Rom_15:5-6).

(2) In heart (Act_4:32).

(3) In scope (Rom_15:5-7; Jer_32:39).

2. Take more notice of their graces than of their infirmities (Rev_2:2; Rev_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 Gods love and forbearance towards us.

5. This forbearance cannot be expected from others unless shown to others (Jam_3:2; Mat_7:12; Mat_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 (Rom_14:3)?

7. As we must not give offence so we must not take it (1Co_13:5; Mat_5:9).

8. Our endeavour for unity ought to be earnest and constant (Eph_4:3; 2Co_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. Gods 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 blacksmiths 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.)

Php_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 (1Co_13:11), became spiritual (1Co_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 Saviours 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 (Php_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 apostles soul as mens 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 (1Co_1:19; Php_1:18; Rom_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 Rom_16:18; 1Co_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 Col_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 creatures 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 mens 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 Gods 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 (Psa_25:9; Pro_3:34; 1Pe_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 (Gal_6:1; Joh_8:7; Act_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 Gods part: because--

(1) of Gods 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 (Psa_25:9; Pro_3:33; Jam_4:6; 1Pe_5:5; Joh_8:17; Joh_16:13).

(3) God begins with us with intention to go on if we be not perverse and wilful (Joh_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 Gods blessings are conditional everywhere.

(2) Put off pride. The full soul loathes the honeycomb. Presumption and conceit wholly indispose men for learning (Psa_25:9; Psa_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 (Act_8:35).

(4) Where knowledge is pursued by practice there is other expectation than from speculation alone (Joh_7:17; Act_5:32).

6. Inferences:

(1) The purity of a mans 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 Gods 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 (Php_3:20).

2. It is the cause of religion (Jam_3:17; Psa_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 Melanchthons 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 Origens 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 (2Co_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 ones 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? (Luk_22:32; Ecc_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 (1Co_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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 3:15-16. Let us, as many as are perfect — As many as are genuine believers in Christ, thorough Christians, justified and regenerated, new creatures in Christ, and so fit for the Christian race of duty and suffering; be thus minded — Minded as I have said that I am, namely, inclined and determined to press forward with zeal and diligence to still higher attainments in holiness, usefulness, and patient sufferings, till as Christ was, they are made in this world. Let us apply wholly to this one thing; and if in any thing — In any of the particulars before mentioned; ye — Any of you being yet weak in faith, wavering in hope, and imperfect in love, see Heb 6:11-12; 1Jn 4:17-18; be otherwise minded — Contented with, and resting in, past attainments, and sunk into a remiss and indolent frame of mind, destitute of zeal and Christian fervency; God — If you be sincere, and truly desire it of him; shall reveal even this unto you — Shall show you your error and your sin, and excite you to fresh zeal and diligence in your Christian calling. Nevertheless — Let us remember this is on the supposition that, whereunto we have already attained — Or, so far forth as we have already made any progress toward perfection, we walk by the same rule — By which we have hitherto walked, and take care not to lose the ground we have already gained, which, by giving way to unbelief, diffidence, and distrust of God’s love, power, and faithfulness engaged for us, or by sinking into lukewarmness and sloth, we should easily do. Macknight takes the passage in rather another sense, namely, as signifying “that such of the Philippians as sincerely feared the Lord, if they happened, from ignorance or prejudice, to think differently from the apostle concerning any important article of faith, would have their error discovered to them, not by a particular revelation, but by the ordinary influences of the Spirit, agreeably to Psa 25:12, What man is he who feareth the Lord, him shall he teach in the way that he shall choose.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Philippians

THE SOUL’S PERFECTION

Php 3:15.

‘As many as be perfect’; and how many may they be? Surely a very short bede-roll would contain their names; or would there be any other but the Name which is above every name upon it? Part of the answer to such a question may be found in observing that the New Testament very frequently uses the word to express not so much the idea of moral completeness as that of physical maturity. For instance, when Paul says that he would have his converts to be ‘ men in understanding,’ and when the Epistle to the Hebrews speaks of ‘them that are of full age,’ the same word is used as this ‘perfect’ in our text. Clearly in such cases it means ‘full grown,’ as in contrast with ‘babes,’ and expresses not absolute completeness, but what we may term a relative perfection, a certain maturity of character and advanced stage of Christian attainment, far removed from the infantile epoch of the Christian life.

Another contribution to the answer may be found in observing that in this very context these ‘perfect’ people 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 still further noticed that on the same testimony ‘perfect’ people may probably be ‘otherwise minded’; by which we understand not divergently minded from one another, but ‘otherwise’ than the true norm or law of life would prescribe, and so may stand in need of the hope that God will by degrees bring them into conformity with His will, and show them ‘this,’ namely, their divergence from His Pattern for them.

It is worth our while to look at these large thoughts thus involved in the words before us.

I. Then there are people whom without exaggeration the judgment of truth calls perfect .

The language of the New Testament has no scruple in calling men ‘saints’ who had many sins, and none in calling men perfect who had many imperfections; and it does so, not because it has any fantastic theory about religious emotions being the measure of moral purity, but partly for the reasons already referred to, and partly because it wisely considers the main thing about a character to be not the degree to which it has attained completeness in its ideal, but what that ideal is. The distance a man has got on his journey is of less consequence than the direction in which his face is turned. The arrow may fall short, but to what mark was it shot? In all regions of life a wise classification of men arranges them according to their aims rather than their achievements. The visionary who attempts something high and accomplishes scarcely anything of it, is often a far nobler man, and his poor, broken, foiled, resultless life far more perfect than his who aims at marks on the low levels and hits them full. Such lives as these, full of yearning and aspiration, though it be for the most part vain, are

‘Like the young moon with a ragged edge E’en in its imperfection beautiful.’

If then it be wise to rank men and their pursuits according to their aims rather than their accomplishments, is there one class of aims so absolutely corresponding to man’s nature and relations that to take them for one’s own, and to reach some measure of approximation to them, may fairly be called the perfection of human nature? Is there one way of living concerning which we may say that whosoever adopts it has, in so far as he does adopt it, discerned and attained the purpose of his being? The literal force of the word in our text gives pertinence to that question, for it distinctly means ‘having reached the end.’ And if that be taken as the meaning, there need be no doubt about the answer. Grand old words have taught us long ago ‘Man’s chief end is to glorify God and to enjoy Him for ever.’ Yes, he who lives for God has taken that for his aim which all his nature and all his relations prescribe, he is doing what he was made and meant to do; and however incomplete may be its attainments, the lowest form of a God-fearing, God-obeying life is higher and more nearly ‘perfect’ than the fairest career or character against which, as a blight on all its beauty, the damning accusation may be brought, ‘The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified.’

People sneer at ‘saints’ and point at their failings. They remind us of the foul stains in David’s career, for instance, and mock as they ask, ‘Is this your man after God’s own heart?’ Yes, he is; not because religion has a morality of its own different from that of the world {except as being higher}, nor because ‘saints’ make up for adultery and murder by making or singing psalms, but because the main set and current of the life was evidently towards God and goodness, and these hideous sins were glaring contradictions, eddies and backwaters, as it were, wept over with bitter self-abasement and conquered by strenuous effort. Better a life of Godward aspiration and straining after purity, even if broken by such a fall, so recovered, than one of habitual earthward grubbing, undisturbed by gross sin.

And another reason warrants the application of the word to men whose present is full of incompleteness, namely, the fact that 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 in the climate and soil which it finds here, and be only a poor little bit of ragged green, very shabby and inconspicuous by the side of the native flowers of earth flaunting around it, but it has a divine germinant virtue within, and waits but being carried to its own clime and ‘planted in the house of the Lord’ above, to ‘flourish in the courts of our God,’ when these others with their glorious beauty have faded away and are flung out to rot.

II. We have set forth here very distinctly two of the characteristics of this perfection.

The Apostle in our text exhorts the perfect to be ‘ thus minded.’ How is that? Evidently the word points back to the previous clauses, in which he has been describing his own temper and feeling in the Christian race. He sets that before the Philippians as their pattern, or rather invites them to fellowship with him in the estimate of themselves and in their efforts after higher attainments. ‘Be thus minded’ means, Think as I do of yourselves, and do as I do in your daily life.

How did he think of himself? He tells us in the sentence before, ‘Not as though I were already perfect. I count not myself to have apprehended.’ So then a leading characteristic of this true Christian perfection is a constant consciousness of imperfection. In all fields of effort, whether intellectual, moral, or mechanical, as faculty grows, consciousness of insufficiency grows with it. The farther we get up the hill, the more we see how far it is to the horizon. The more we know, the more we know our ignorance. The better we can do, the more we discern how much we cannot do. Only people who never have done and never will do anything, or else raw apprentices with the mercifully granted self-confidence of youth, which gets beaten out of most of us soon enough, think that they can do everything.

In morals and in Christian life the same thing is true. The measure of our perfection will be the consciousness of our imperfection--a paradox, but a great truth. It is plain enough that it will be so. Conscience becomes more sensitive as we get nearer right. The worse a man is the less it speaks to him, and the less he hears it. When it ought to thunder it whispers; when we need it most it is least active. 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 practice 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. One little stain of rust will be conspicuous on a brightly polished blade, but if it be all dirty and dull, a dozen more or fewer will make little difference. 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 sometimes 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. Whoever has not before him a standard to which he has not reached will grow no more. If we see no faults in our work we shall never do any better. The condition of all Christian, as of all other progress, is to be drawn by that fair vision before us, and to be stung into renewed effort to reach it, by the consciousness of present imperfection.

Another characteristic to which these perfect men are exhorted is a constant striving after a further advance. How vigorously, almost vehemently, that temper is put in the context--’I follow after’; ‘I press toward the mark’; and that picturesque ‘reaching forth,’ or, as the Revised Version gives it, ‘stretching forward.’ The full force of the latter word cannot be given in any one English equivalent, but may be clumsily hinted by some such phrase as ‘stretching oneself out over,’ as a runner might do with body thrown forward and arms extended in front, and eagerness in every strained muscle, and eye outrunning foot, and hope clutching the goal already. 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. His glances are not to be bent backwards, but forwards. He is not to be a ‘praiser of the past,’ but a herald and expectant of a nobler future. He is the child of the day and of the morning, forgetting the things which are behind, and ever yearning towards the things which are before, and drawing them to himself. To look back is to be stiffened into a living death; only with faces set forward are we safe and well.

This buoyant energy of hope and effort is to be the result of the consciousness of imperfection of which we have spoken. Strange to many of us, in some moods, that a thing so bright should spring up from a thing so dark, and that the more we feel our own shortcomings, the more hopeful should we be of a future unlike the past, and the more earnest in our effort to make that future the present! There is a type of Christian experience not uncommon among devout people, in which the consciousness of imperfection paralyses effort instead of quickening it; men lament their evil, their slow progress and so on, and remain the same year after year. They are stirred to no effort. There is no straining onwards. They almost seem to lose the faith that they can ever be any better. How different this from the grand, wholesome completeness of Paul’s view here, which embraces both elements, and even draws the undying brightness of his forward-looking confidence from the very darkness of his sense of present imperfection!

So should it be with us, ‘as many as be perfect.’ Before us stretch indefinite possibilities of approximating to the unattainable fulness of the divine life. We may grow in knowledge and in holiness through endless ages and grades of advance. In a most blessed sense we may have that for our highest joy which in another meaning is a punishment of unfaithfulness and indocility, that we shall be ‘ever learning, and never coming to the full knowledge of the truth.’ No limit can be put to what we may receive of God, nor to the closeness, the fulness of our communion with Him, nor to the beauty of holiness which may pass from Him into our poor characters, and irradiate our homely faces. Then, brethren, let us cherish a noble discontent with all that we at present are. 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. Let the sense of our own weakness ever lead to a buoyant confidence in what we, even we, may become if we will only take the grace we have. To this touchstone let us bring all claims to higher holiness--they who are perfect are most conscious of imperfection, and most eager in their efforts after a further progress in the knowledge, love, and likeness of God in Christ.

III. We have here also distinctly brought out the co-existence with these characteristics of their opposites.

‘If in anything ye are otherwise minded,’ says Paul. I have already suggested that this expression evidently refers not to difference of opinion among themselves, but to a divergence of character from the pattern of feeling and life which he has been proposing to them. If in any respects ye are unconscious of your imperfections, if there be any ‘witch’s mark’ of insensibility in some spot of your conscience to some plain transgressions of law, if in any of you there be some complacent illusion of your own stainlessness, if to any of you the bright vision before you seem faint and unsubstantial, God will show you what you do not see. Plainly then he considers that there will be found among these perfect men states of feeling and estimates of themselves opposed to those which he has been exhorting them to cherish. Plainly he supposes that a good man may pass for a time under the dominion of impulses and theories which are of another kind from those that rule his life.

He does not expect the complete and uninterrupted dominion of these higher powers. He recognises the plain facts that the true self, the central life of the soul, the higher nature, ‘the new man,’ abides in a self which is but gradually renewed, and that there is a long distance, so to speak, from the centre to the circumference. That higher life is planted, but its germination is a work of time. The leaven does not leaven the whole mass in a moment, but creeps on from particle to particle. ‘Make the tree good’ and in due time its fruit will be good. But the conditions of our human life are conflict, and these peaceful images of growth and unimpeded natural development, ‘first the blade, then the ear, after that the full corn in the ear,’ are not meant to tell all the truth. Interruptions from external circumstances, struggles of flesh with spirit, and of imagination and heart and will against the better life implanted in the spirit, are the lot of all, even the most advanced here, and however a man may be perfect, there will always be the possibility that in something he may be ‘otherwise minded.’

Such an admission does not make such interruptions less blameworthy when they occur. The doctrine of averages does not do away with the voluntary character of each single act. The same number of letters are yearly posted without addresses. Does anybody dream of not scolding the errand boy who posted them, or the servant who did not address them, because he knows that? We are quite sure that we could have resisted each time that we fell. That piece of sharp practice in business, or that burst of bad temper in the household which we were last guilty of--could we have helped it or not? Conscience must answer that question, which does not depend at all on the law of averages. Guilt is not taken away by asserting that sin cleaves to men, ‘perfect men.’

But the feelings with which we should regard sin and contradictions of men’s truest selves in ourselves and others should be so far altered by such thoughts that we should be very slow to pronounce that a man cannot be a Christian because he has done so and so. Are there any sins which are clearly incompatible with a Christian character? All sins are inconsistent with it, but that is a very different matter. The uniform direction of a man’s life being godless, selfish, devoted to the objects and pursuits of time and sense, is incompatible with his being a Christian--but, thank God, no single act, however dark, is so, if it be in contradiction to the main tendency impressed upon the character and conduct. It is not for us to say that any single deed shows a man cannot be Christ’s, nor to fling ourselves down in despair saying, ‘If I were a Christian, I could not have done that.’ Let us remember that ‘all unrighteousness is sin,’ and the least sin is in flagrant opposition to our Christian profession; but let us also remember, and that not to blunt our consciences or weaken our efforts, that Paul thought it possible for perfect men to be ‘otherwise minded’ from their deepest selves and their highest pattern.

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

The ground of that confidence lies in no natural tendencies in us, in no effort of ours, but solely in that great name which is the anchor of all our confidence, the name of God. Why is Paul certain that ‘God will reveal even this unto you’? Because He is God. The Apostle has learned the infinite depth of meaning that lies in that name. He has learned that God is not in the way of leaving off His work before He has done His work, and that none can say of Him, that ‘He began to build, and was not able to finish.’ The assurances of an unchangeable purpose in redemption, and of inexhaustible resources to effect it; of a love that can never fade, and of a grace that can never be exhausted--are all treasured for us in that mighty name. And such confidence is confirmed by the manifest tendency of the principles and motives brought to bear on us in Christianity to lead on to a condition of absolute perfection, as well as by the experience which we may have, if we will, of the sanctifying and renewing power of His Spirit in our Spirit.

By the discipline of daily life, by the ministry of sorrow and joy, by merciful chastisements dogging our steps when we stray, by duties and cares, by the teaching of His word coming even closer to our hearts and quickening our consciences to discern evil where we had seen none, as well as kindling in us desires after higher and rarer goodness, by the reward of enlarged perceptions of duty and greater love towards it, with which He recompenses lowly obedience to the duty as yet seen, by the secret influences of His Spirit of Power and of Love and of a sound Mind breathed into our waiting spirits, by the touch of His own sustaining hand and glance of His own guiding eye, He will reveal to the lowly soul all that is yet wanting in its knowledge, and communicate all that is lacking in character.

So for us, the true temper is confidence in His power and will, an earnest waiting on Him, a brave forward yearning hope blended with a lowly consciousness of imperfection, which is a spur not a clog, and vigorous increasing efforts to bring into life and character the fulness and beauty of God. Presumption should be as far from us as despair--the one because we have not already attained, the other because ‘God will reveal even this unto us.’ Only let us keep in mind the caution which the Apostle, knowing the possible abuses which might gather round His teaching, has here attached to it, ‘Nevertheless’--though all which I have been saying is true, it is only on this understanding--’Whereto we have already attained, by the same let us walk.’ God will perfect that which concerneth you if--and only if--you go on as you have begun, if you make your creed a life, if you show what you are. If so, then all the rest is a question of time. A has been said, and Z will come in its proper place. Begin with humble trust in Christ, and a process is commenced which has no natural end short of that great hope with which this chapter closes, that the change which begins in the deepest recesses of our being, and struggles slowly and with many interruptions, into partial visibility in our character, shall one day triumphantly irradiate our whole nature out to the very finger-tips, and ‘even the body of our humiliation shall be fashioned like unto the body of Christ’s glory, according to the working whereby He is able even to subdue all things to Himself.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

3:15 Those who are spiritually mature (cp. 1 Cor 2:6; 3:1) will share Paul’s perspective that eternal things are most important in life (Phil 3:12-14; cp. 2 Cor 4:16-18).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 3:15. Τέλειοι, perfect) Php 3:12, note.—τοῦτο) this one thing, Php 3:14.—ἑτέρως) otherwise than perfect (for the person is changed, let us be minded, ye are minded). He does not, however, say ἕτερον or ἄλλο [φρονεῖτε; which would mean difference or disagreement of mind]: nor does he mean aught of “minding earthly things,” Php 3:19. Comp. also Gal 5:10.—καὶ τοῦτο) even this, which we, that are perfect, mind, expressed in Php 3:14.—ὁ Θεὸς, God) even though I do not write it.—ὑμῖν, to you) striving at perfection.—ἀποκαλύψει, will reveal) Eph 1:17.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_3:15. Application of the passage Php_3:12-14 for the benefit of the Philippians, down to Php_3:17.

τέλειοι] denotes not perfection, like τετελείωμαι in Php_3:12, but the moral ripeness which, with differences of degree in the case of individuals, belongs to the true Christian state that has advanced beyond the novitiatethat Christian maturity in which one is no longer νήπιος ἐν Χριστῷ; comp. on 1Co_2:6; 1Co_3:1; Eph_4:13. The τετελείωμαι is the ideal goal of the development of this τέλειον εἶναι, contradistinguished from the νηπιότης. The special aspect of this maturity, which Paul had in view in using τέλειοι, is to be regarded, not as theoretical knowledge,the doctrine of righteousness by faith being conceived to be specially referred to (Erasmus, Wolf, Rheinwald, and others),but as the moral character and striving of believers, as appears from Php_3:13 f., along with which the corresponding relation of practical insight is self-evident as a necessary presupposition (comp. Col_4:12; Col_1:28); although there is no reason to suppose that particular questions in this domain (such as those relating to sacrificial flesh, fasts, feasts, and the like) had arisen in Philippi and occasioned division, of which no trace exists. The jealousy and partial disunion in the church arose from a moral conceit, which was prejudicial to mutual humility (Php_2:3 ff.) and to personal genuine striving after holiness (Php_2:12 ff.). In using ὅσοιwith which we are to supply sumus simply, and not volumus esse

Paul leaves it to the conscientious judgment of every reader whether he, on his part, belongs to the number of the τέλειοι; but by including himself in this predicate, and yet having previously negatived the ἤδη τετελείωμαι in his own case (Php_3:12), the apostle removes all idle misunderstanding and abuse of his words which might tend to moral pride, and then by τοῦτο φρονώμεν leaves room only for the consciousness: ὡς τελείου τὸ μὴ νομίζειν ἑαυτὸν τέλειον εἶναι, Chrysostom. A tone of irony (Schenkel) is utterly alien to the heartfelt character of the whole discourse, which is, moreover, in this application, Php_3:15, so expressed as to include the apostle in common with his readers. To the Catholic fictions of a state of perfection the passage is in direct opposition.

τοῦτο φρονῶμεν] let us have this frame of mind, namely, which I, in Php_3:13 f., have just expressed as mine; the frame of humble self-estimation, and at the same time incessant pressing forward. Grotius holds quite arbitrarily that Paul reverts to what he had said in Php_3:3. But it is also wrong to seek the reference of τοῦτο φρον. in the passage from Php_3:4 onwards: renunciandum esse splendidis virtutibus Judd. (Php_3:4-7), contra in solo Christo acquiescendum (Php_3:8-10) et ad victricem palmam studio indefesso annitendum (Php_3:12-14), Hoelemann; comp. Calvin, Wolf, Heinrichs, and others, including Matthies, Baumgarten-Crusius, Rilliet, and Reiche; similarly Hofmann, who makes it refer to the entire presentationjoining on to Php_3:3of a frame of mind which is opposed to the disposition of those against whom they are to be on their guard. Php_3:4-11 are certainly said by way of warning against the false teachers, and are opposed to these; but this opposition is of a dogmatic nature, for the upholding of the Pauline fundamental doctrine against Judaism, and it is only Php_3:12 that begins what has regard to the moral progress of the Church in the right way pressing onward to the goal, in which respect Paul desires to serve for their model (Php_3:17),as which he has sketched himself in Php_3:13 f, when he begins with ἀδελφοί and introduces his ἐγώ. Besides, the φρονῶμεν, which is correlative with the λογίζομαι, does not point back beyond Php_3:13 f. Therefore, not even the appropriation of Christ, Php_3:8-11, is to be included in the reference of the τοῦτο (in opposition to de Wette and Wiesinger). Van Hengel is inclined to refer τοῦτο to τὸ βραβεῖον; but the readers needed the exhortation to the right mode of striving after the βραβεῖον, and not the summons generally, that they should have the βραβ. in view. This applies also against the similar, although more exact, interpretation of Fritzsche (Diss. II. in 2 Cor. p. 92): hac mente simus sc. ut τὸ βραβ. τῆς ἄνω κλήσεως consectemur.

καὶ εἴ τι ἑτέρως φρον.] and if as to any point (τὶ, accusative of the object) ye be otherwise minded, take up another way of thinking, varying, namely, from that specified in τοῦτο φρονῶμεν. A man may, forsooth, have in general the same frame of mind which Paul has represented in himself, and to which he has summoned his readers; but at the same time an isolated concrete case (τὶ) may occur, which a man cannot fit into the φρονεῖν in question, and regarding which he is of opinion that he ought to be differently minded, so that in such a state of things he becomes morally inconsistent in his frame of mind, inasmuch as he lacks the befitting ἐπίγνωσις and αἴσθησις εἰς τὸ δοκιμάζειν κ.τ.λ., Php_1:9, in the moral judgment which determines the φρονεῖν. Hofmann arbitrarily limits the τὶ to some matter independent of the essential disposition of the Christian life. This sense would have required a more precise definition, in order to be found. And the hope which is uttered in the apodosis, is in perfect harmony with the prayer in Php_1:9 f.; hence Hofmanns objection, that the readers must have themselves corrected the fault which according to our view here emerges, is quite groundless. The subject addressed is the readers generally (see Php_3:17), not the νήπιοι (Hunnius, Wolf, Bengel, Storr, and others, including Flatt, Rheinwald, Hoelemann, Rilliet, Reiche), whom several expositors have regarded as those who had not yet raised themselves to the pure righteousness of faith excluding the law (see Rheinwald and Reiche), or who had allowed themselves to be led away by false teachers (see Hunnius, Grotius, Storr). But setting aside the arbitrariness generally with which this contrast is introduced, it is opposed by the fact, that Paul does not assume any thorough and essential diversity in the φρονεῖν, but only such a variation as might affect some one or other isolated point (τὶ), and that not in the doctrinal, but in the moral province of Christian conduct. Moreover, if persons led astray were here in question, nothing would be less in harmony with the character of the apostle than the hopeful tolerance which is expressed in the words καὶ τοῦτο … ἀποκαλύψει. Lastly, the change of person (in opposition to Bengel) was necessary, because Paul, speaking of a partial ἑτέρως φρονεῖν, could not include himself.

In ἑτέρως, otherwise (not occurring elsewhere in the N. T.), there is implied, according to the context, an unfavourable sense, the notion of incorrectness, secius quam oportet. Comp. Hom. Od. i. 234; Dem. 298. 22, 597. 3; Eustath. ad Od. p. 1448. 2; Soph. Phil. 503; Valckenaer, Diatr. p. 112; just as ἕτερος (comp. on ἄλλο, Gal_5:10) may denote even that which is bad or hostile (Wis_19:3; Dissen. ad Pind. Nem. viii. 3, Pyth. iii. 54; Wyttenbach, ad Plat. Phaed. p. 321). It is here the ἑτεροδοξεῖν (Plat. Theaet. pp. 190 E, 193 D), as frame of mind. This has not been attended to by van Hengel, when he takes with equal unsuitableness τὶ in an emphatic sense, and φρονεῖν as to strive for: si quid boni per aliam viam expetitis, quam ego persequor.

καὶ τοῦτο ὁ Θεὸς ὑμ. ἀποκ.] Expression of the hope that such variations will not fail to be rectified, on the part of God, by His revealing operation. Certainly, therefore, the variations, which Paul so forbearingly and confidently and without polemical handling commits to revealing correction on the part of God, were not on matters of principle or of an anti-Pauline character.

καὶ τοῦτο] this also, like other things which He has already revealed unto you; so that in καὶ is contained the idea also still (Hartung, Partikell. I. p. 135). Hofmann erroneously says that καὶ implies: there, where the disposition is present, which I require. It in fact belongs to τοῦτο. This τοῦτο, however, is not: that ye (Oecumenius, Grotius, Cornelius a Lapide, Fritzsche, l.c. p. 93), but what ye wrongly think; the frame of mind in question, as it ought to be instead of the ἑτέρως φρονεῖν, not: whether you are right or I (Ewald). Calvin aptly says: Nemo ita loqui jure posset, nisi cui certa constat suae doctrinae ratio et veritas. The passage is very far from betraying uncertainty or want of firmness (Baur).

The ἀποκαλύψει, which is to be taken as purely future, is conceived by Paul as taking place through the Holy Spirit (see Eph_1:17; Col_1:10), not by human instruction (Beza). He might also have written διδάξει (comp. θεοδίδακτοι, 1Th_4:9; also Joh_6:45), by which, however, the special kind of instruction which he means would not have been indicated. This is the inward divine unveiling of ethical truth, which is needed for the practical reason of him who in any respect otherwise φρονεῖ than Paul has shown in his own example; for οὐ περὶ δογμάτων ταῦτα εἴρηται, ἀλλὰ περὶ βίον τελειότητος καὶ τοῦ μὴ νομίζειν ἑαυτοὺς τελείους εἶναι, Chrysostom. Wherever in this moral respect the right frame of mind is not yet completely present in one or the other, Paul trusts to the disclosing operation of God Himself, whose Spirit rules and works in the Church and its individual members (1Co_2:14; 1Co_3:16; Eph_1:17; Eph_2:21 f.; Rom_8:9; Rom_8:15; Rom_8:26; Gal_5:22; Gal_5:25, et al.).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 3:15 . τέλειοι . What Paul understands by τέλ . we can easily discover from Eph 4:13-14 , Col 1:28 ; Col 4:12 , 1Co 2:6 ( Cf. also the definition of the word in Heb 5:14 taken in connexion with Heb 6:1 ). In all these passages τέλ . depends upon knowledge, knowledge gained by long experience of Christ, resulting both in firm conviction and maturity of thought and conduct. It has not so much our idea of “perfect” = “flawless,” as of “perfect” = “having reached a certain point of completeness,” as of one who has come to his full growth, leaving behind him the state of childhood ( νήπιος ). Cf. chap. Phi 1:9-10 . Lft [8] . supposes a reminiscence of the technical term τέλειος , used in the Mysteries to denote the initiated , and imagines Paul to speak with a certain irony of people at Philippi who claimed to be in this fortunate position as regards the Christian faith. There is no need to assume here the language of the Mysteries (as Anrich shows, Das Antike Mysterienwesen , Gött., 1894, p. 146, n. 1), or to find irony in Paul’s words. Probably there were some (see on Phi 3:13 supr. ) at Philippi who boasted of a spiritual superiority to their brethren and who may have called themselves τέλειοι . This may have been due to special equipment with the Spirit manifesting itself in speaking with tongues, etc. See 1Co 12 passim . But Paul takes the word seriously and points out what it involves. [Wernle’s attempt in Der Christ u. die Sünde bei Paul. , pp. 6 7, to show that this passage is no argument against Christian perfection which he believes Paul to hold, rests on the erroneous association of τέλ . with the Mysteries.] τοῦτο φρ . Let us show our humble conviction that we are still far from the goal which we desire to attain. καὶ εἴ … ἀποκαλ . If, in the case of any separate detail of character or knowledge, you imagine yourselves to be τέλειοι , to have reached the highest point, God will reveal the truth (the true standpoint of humility) on this matter also. The form of the conditional sentence suggests that Paul knew of persons at Philippi who had erroneous views on this subject. But his hint of rebuke is very delicately put. εἴ τι κ . τ . λ . It is far-fetched to take this (as Hpt [9] . does) of their judgment on the Judaisers. Paul has forgotten, for the time, the special anxiety which weighs upon him, and has become absorbed in the glorious vista which unfolds itself to the Christian. καὶ τοῦτο κ . τ . λ . A firm conviction of the Apostle’s. See esp [10] . 1Co 2:10 (and Cf. Von Soden, Abhandlungen C. v. Weizs. gewidmet , p. 166).

[8] Lightfoot.

[9] Haupt.

[10] especially.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Toward the mark [κατα σκοπον] . Rev., goal. Bear down upon [κατα] . Skopov mark, only here in the New Testament. See on look, ch. 2 4. Used in the classics of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs 1Ti 1:6; 1Ti 6:21; 2Ti 2:18, in the verb ajstocew to miss the aim or the shot. A. V., swerved and erred.

Prize [βραβειον] . See on 1Co 9:24. Ignatius uses the word qema that which is deposited as a prize : a prize of money as distinct from the crown. "Be temperate as God 's athlete. The prize is incorruption and eternal life" (to Polycarp, 2.). Chrysostom says : "He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course."

High calling [ανω κλησεως] . Lit., upward calling. A calling which is from heaven and to heaven. Klhsiv calling, is habitually used in the New Testament of the act of calling. Compare Heb 3:1. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled.

Phi 3:15Perfect [τελειοι] . Mature Christians. See On 1Co 2:6. Be thus minded. Lit., think this, or have this mind, namely, to forget the past and to press forward.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

The conclusion of this exhortation standing upon three members: The one is, that such as have profited in the truth of this doctrine, should continue in it. The second is, that if there be any which are yet ignorant and understand not these things, and doubt of the abolishing of the Law, they should cause no trouble, and should be gently born withall, until they also be instructed of the Lord. The third is, that they esteem the false apostles by their fruits: wherein he doubteth not to set forth himself for an example.

He said before that he was not perfect. So that in this place he calleth them perfect, which have somewhat profited in the knowledge of Christ and the Gospel, whom he setteth against the rude and ignorant, as he expoundeth himself in the next verse following.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The apostle, having proposed himself as an example, urges the Philippians to follow it. Let the same mind be in us which was in blessed Paul. We see here how he was minded; let us be like-minded, and set our hearts upon Christ and heaven, as he did. 1. He shows that this was the thing wherein all good Christians were agreed, to make Christ all in all, and set their hearts upon another world. This is that whereto we have all attained. However good Christians may differ in their sentiments about other things, this is what they are agreed in, that Christ is a Christian's all, that to win Christ and to be found in him involve our happiness both here and hereafter. And therefore let us walk by the same rule, and mind the same thing. Having made Christ our all, to us to live must be Christ. Let us agree to press towards the mark, and make heaven our end. 2. That this is a good reason why Christians who differ in smaller matters should yet bear with one another, because they are agreed in the main matter: "If in any thing you be otherwise minded - if you differ from one another, and are not of the same judgment as to meats and days, and other matters of the Jewish law - yet you must not judge one another, while you all meet now in Christ as your centre, and hope to meet shortly in heaven as your home. As for other matters of difference, lay no great stress upon them, God shall reveal even this unto you. Whatever it is wherein you differ, you must wait till God give you a better understanding, which he will do in his due time. In the mean time, as far as you have attained, you must go together in the ways of God, join together in all the great things in which you are agreed, and wait for further light in the minor things wherein you differ."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

therefore--resuming Phi 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Phi 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), Co1 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (Ti2 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Phi 3:12, namely, "crowned with complete victory," and having attained absolute perfection.

thus minded--having the mind which he had described, Phi 3:7-14.

otherwise minded--having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing" [CHRYSOSTOM]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Gal 3:3): who needed the warning (Phi 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Gal 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mat 11:25; Mat 16:17; Co1 3:6).

unto you--who sincerely strive to do God's will (Joh 7:17; Eph 1:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. As many as be perfect] As many as are thoroughly instructed in Divine things, who have cast off all dependence on the law and on every other system for salvation, and who discern God calling them from above by Christ Jesus; be thus minded; be intensely in earnest for eternal life, nor ever halt till the race is finished.

The word τελειοι, perfect, is taken here in the same sense in which it is taken 1Co 14:20:- Be not CHILDREN in understanding-but in understanding be ye MEN, τελειοι γινεσθε, be ye perfect-thoroughly instructed, deeply experienced. 1Co 2:6:- We speak wisdom among the perfect, εν τοις τελειοις, among those who are fully instructed, adults in Christian knowledge. Eph 4:13:- Till we all come-unto a perfect man, εις ανδρα τελειον, to the state of adults in Christianity. Heb 5:14:- But strong meat belongeth to them that are of full age, τελειων, the perfect-those who are thoroughly instructed and experienced in Divine things. Let us therefore, says the apostle, as many as be perfect-as have entered fully into the spirit and design of the Gospel, be thus minded, viz. Forget the things which are behind, and stretch forward along the mark for the prize.

If in any thing ye be otherwise minded] If ye have not yet entered into the full spirit and design of this Gospel, if any of you have yet remaining any doubts relative to Jewish ordinances, or their expediency in Christianity, God shall reveal even this unto you; for while you are sincere and upright, God will take care that ye shall have full instruction in these Divine things.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15 As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this — that we must renounce confidence in all things, that we may glory in Christ’s righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of — where the confused medley of such contrivances — where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy, as to the attainment of righteousness and salvation, is nauseous dung.

If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility — when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, — “The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.” No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies in the preterite, revelavit, (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) Perfect.—The word is apparently used with a touch of irony (as perhaps the word “spiritual” in Gal_6:1), in reference to those who hold themselves “to have already attained, to be already perfect.” It is, indeed, mostly used of such maturity in faith and grace as may be, and ought to be, attained here (Mat_5:48; 1Co_2:6; 1Co_14:20; Eph_4:13; Col_1:28; Col_4:12; Heb_5:14). But, strictly speaking, this life, as St. Paul urges in 1Co_13:10-11, is but childhood, preparing for the full manhood, or “perfection” of the next; and his disclaimer of perfection above suggests that this higher meaning should in this passage be kept in view. The prospect of being “perfect” in indefectible faith or grace is the Christian’s hope; the claim to be already “perfect” is always recurring in various forms—all natural but unwarrantable anticipations of heaven on earth. St. Paul, by a striking paradox, bids those who hold themselves perfect to prove that they are so by a consciousness of imperfection. If they have it not, he says, they have something yet to learn. “God will reveal even this unto them.” The conviction of the Holy Ghost unites inseparably the “conviction of sin” and the “conviction of righteousness.” The “judgment” of absolute decision between them is not yet.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. perfect] An adjective, not a perfect participle, as was the kindred word (“perfected”) in Php_3:12.—Is there a contradiction between this place and that? On the surface, but not really. The Apostle appears to be taking up the favourite word of teachers who upheld some phase of “perfectionism,” and using it, with loving irony, on the side of truth; as if to say, “Are you, are we, ideal Christians, perfect Christians, all that Christians should be? Then among the things that should be in our character is a holy discontent with, and criticism of, our own present attainment. The man in this sense ‘perfect’ will be sure to think himself not perfected.”—And it is important to remember that the Greek word rendered “perfect” is an elastic word. It may mean “adult,” “mature,” as against infantine; cp. Heb_5:13-14. A “perfect” Christian in this respect may have spiritual faculty well developed, and yet be very far from “perfected” in spiritual character.—Such considerations, in the light of this whole passage, will do anything for such a Christian rather than teach him to tolerate sin in himself; they will at once keep him humble and contrite, and animate him to ever fresh developments in and by Christ.

be … minded] The same word as that in Php_1:7, Php_2:2; Php_2:5, where see notes.

God shall reveal] by the action of His Holy Spirit on heart, mind, and will, amidst the discipline of life. There need not be any new verbal revelation, but there would be a new inward revelation of the correspondence of the inspired Word with the facts of the soul, and so a fresh light on those facts.—Such language implies the Apostle’s certainty of his commission as the inspired messenger of Christ; it would otherwise be the language of undue assumption. Cp. Gal_1:6-12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Nevertheless, whereto we have already attained,.... Whatever degree of knowledge of Christ, and the truths of his Gospel, is attained to, let it be retained, and not departed from:

let us walk by the same rule; either the doctrine of justification by Christ's righteousness in particular, which is a rule of judgment concerning other things; for so far as they agree or disagree with this, they are to be received or rejected; or the Scriptures of truth, which are the rule of faith and practice, and the standard and test, to which all are to be brought and tried:

let us mind the same thing; be of one heart and affection to each other, Rom 12:10, and of the same judgment in the doctrines of the Gospel, Co1 1:10, and pursue the same measures; particularly press towards the same mark, and for the same prize the apostle did, Phi 3:14, and be followers of him, as is exhorted to in Phi 3:17.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

Ver. 15. As many as be perfect] Comparatively, or conceitedly so.

God shall reveal] Different measures of knowledge and holiness are given to the saints at different times. We are narrow mouthed vessels, and cannot receive all at once. "Whither I go thou canst not follow me now; but thou shalt follow me afterwards," Joh 13:36. {See Trapp on "Joh 13:36"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let us therefore, as many as be perfect - see the notes at Phi 3:12. Or, rather, those who would be perfect; or who are aiming at perfection. It can hardly be supposed that the apostle would address them as already perfect, when he had just said of himself that lie had not attained to that state. But those whom he addressed might be supposed to be aiming at perfection, and he exhorts them, therefore, to have the same spirit that he himself had, and to make the same efforts which he himself put forth.

Be thus minded - That is, be united in the effort to obtain the prize, and to become entirely perfect. “Let them put forth the same effort which I do, forgetting what is behind, and pressing forward to the mark.”

And if in anything ye be otherwise minded - That is, if there were any among them who had not these elevated views and aims, and who had not been brought to see the necessity of such efforts, or who had not learned that such high attainments were possible. There might be those among them who had been very imperfectly instructed in the nature of religion; those who entertained views which impeded their progress, and prevented the simple and earnest striving for salvation which Paul was enabled to put forth. He had laid aside every obstacle; renounced all the Jewish opinions which had impeded his salvation, and had now one single aim - that of securing the prize. But there might be those who had not attained to these views, and who were still impeded and embarrassed by erroneous opinions.

God shall reveal even this unto you - He will correct your erroneous opinions, and disclose to you the importance of making this effort for the prize. This is the expression of an opinion, that to those who were sincere and true Christians, God would yet make a full revelation of the nature of religion, or would lead them on so that they would fully understand, it. They who are acquainted with religion at all, or who have been truly converted, God will teach and guide until they shall have a full understanding of divine things.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A learned man reads it from the Greek to this purpose: As many therefore as are perfect, let us think this; and if ye think any thing otherwise, even this also God will, or may, reveal to you, (besides what we have attained to), to walk by the same rule, to think the same thing: conceiving it not congruous to the sense, or syntax, but alien from all manner of speaking, to translate it imperatively: Let us walk by the same rule. But following our own translation:

Let us therefore, as many as be perfect; from the instance of himself, imitating Christ, in loving condescension and lowliness of mind, Phi 2:3,5, worshipping God in the spirit, and not having confidence in the flesh, Phi 3:3, in the fellowship of Christ’s sufferings, Phi 3:10, pressing forward to absolute perfection, he here doth with himself encourage as many rulers and ruled who were settled in the fundamentals of Christianity, and who had made progress in holiness, to mind that main business of religion, for the prevention of what might ensue upon exasperating differences; whereupon he styles them comparatively perfect in the way, not in the heavenly country, 1Co 13:10; which doth not disagree with what he said before, if we further distinguish of a perfection:

1. Of integrity and sincerity, which some call of parts; as a perfect living child, that hath all the parts of the parent, so, upon the new birth, every real believer receiving grace for grace, Joh 1:13,16.

2. Of maturity, proficiency or degrees where grown to a full stature in Christ; here relatively and comparatively to others, who are more rude, ignorant, and weak brethren, since, in regard of their progress in godliness, they are not taken up with childish things, 1Co 13:9-11, with 1Co 14:20; but are grown more adult, and no more children, 1Co 2:6; Eph 4:13,14; Heb 5:13,14; 6:1; which he doth elsewhere, in regard of their experimental knowledge, call spiritual, Gal 6:1, who here worship God in the spirit, Phi 3:3; as many as are sincere, of whatsoever stature, whether bishops, deacons, or private Christians.

Be thus minded; he would have them to be so minded as he himself was, in renouncing all carnal confidence, acknowledging their gradual imperfection, and still to be striving and contending to a fuller measure of holiness, till they come to be consummate in Christ.

And if in any thing ye be otherwise minded; and if any, through ignorance of Christ and themselves, conversing with those ready to mislead them, should be of any other persuasion in some things only, considering the different attainments of the strong and weak, and thereupon the variety of sentiments, whence would spring some differences not only in opinions but practices amongst them, (which yet hindered not their agreement in what they were attained to),

God shall reveal even this unto you; he hoped Christ, who had already called or apprehended those sincere ones, would in due time rescue them from so dangerous an error, 1Jo 2:20,27, if they would attend upon him in the use of means to come to the knowledge of the truth, with faith and prayer, yielding up themselves to be taught of him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. As many as be perfect—Including himself in the class thus designated, and leaving each member of the Philippian Church to decide whether or not he himself belonged to it. See note on Php_3:12. The perfection here is a moral perfection, and, therefore, a different thing from that in Php_3:12, which the apostle declares himself not to have attained. The perfect are the true circumcision, as defined in Php_3:3, and stand in contrast with those who depend upon the flesh, and thereby fail of an acceptable righteousness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let us therefore, as many as be perfect, be thus minded. "Perfect" here means mature, full grown, as opposed to babes or children. The word is so used (in the Greek) in 1Co_14:20 Eph_4:13 Heb_5:14. "There is a difference," says Bengel, on ver. 12, "between the perfect and the perfected: the first are ready for the. race; the last are close upon the prize." St. Paul exhorts all full-grown Christians to imitate his perseverance; like him, to forsake any claims to legal righteousness; to seek that righteousness which is through the faith of Christ; to know Christ, to win Christ; to press ever forwards to obtain the prize. And if in anything ye be otherwise minded, God shall reveal even this unto you.. If only we be in earnest, pressing onwards in the Christian race with sustained perseverance, God will, by the manifestation of his Spirit in our heart, correct any minor errors of doctrine or of practice. Comp. Joh_7:17, "If any man willeth to do (yelh poiein) his will, he shall know of the doctrine whether it be of God." "Otherwise" (eterwv) seems here to mean otherwise thin is right, wrongly, amiss a meaning which it has not unfrequently in classical Greek, and in our word "heterodox." Even this; rather, this too, as well as the one thing needful, the knowledge of Christ, which he has already revealed. Mark the word "reveal." Paul may teach, but living spiritual knowledge is a revelation from God. This passage shows that the word "perfect" is used here in a restricted sense, not of consummated holiness; as it implies that some of the "perfect" may be "otherwise minded," may be involved in minor errors. Good Christians must have that righteousness which is through faith; they must persevere: they may err in less essential points. It is a lesson of charity and humility.

Vers. 15, 16. Practical exhortation to unity in religious life.

The apostle gathers up the conclusion to be drawn from the preceding verses. "Therefore let us, as many as be perfect, mind the same thing.

I CONSIDER THE DUTY OF BELIEVERS TO WALK IN THE FULNESS OF PRESENT TRUTH. The saints, who are here described as perfect, including that very apostle who had just said he was not perfect, are to be regarded as perfect in the sense of adultness of understanding. They were not "babes in Christ;" they had put away childish things; they had assumed the apostle"s position concerning the Law. But on this very ground they were to stand strongly consistent in all moral and spiritual development. They were to be like the apostle, forgetting the past and pressing onward to the mark for the heavenly prize.

II BELIEVERS MAY NOT SEE EYE TO EYE, BUT ARE ENCOURAGED TO LOOK TO THE LORD FOR FULLER KNOWLEDGE. " And if in anything ye be otherwise minded, God will reveal even this to you." The principle is ever tree. "If any man will do his will, he shall know of the doctrine, whether it be of God? If a believer is rooted in the faith of Christ, the Lord will help him to see the truth respecting minor matters.

III So FAR AS BELIEVERS AGREE, THEY OUGHT TO SHOW A VISIBLE CONFORMITY OF LIFE AND OPINION. "But let us walk according to that we have attained." Thus

(1) God is glorified;

(2) believers are maintained in a peaceful fellowship;

(3) the world is impressed and won by the exhibition of Christian unity. T.C.

Vers. 15-17. Moral perfection.

"Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample." Three thoughts are suggested here concerning moral perfections.

I THAT MORAL PERFECTION IS ATTAINABLE IN THIS LIFE. "Let us therefore, as many as be perfect." What is the perfection? No being is absolutely perfect but God; fallibility belongs to all rational creatureship. The perfection consists in the ruling principle of action, and that is supreme sympathy with the supremely Good. This is a thing perfect in itself; it can be strengthened, but is incapable of any modification. The perfection is, therefore, that of the embryo of character. The acorn is perfect as an acorn, not as an oak; the babe is perfect as a babe, not as a man; the dawn is perfect as a dawn, not as a noon. There is incompletion in development, but completion in the rudimental clement. All Christians have this or they are not Christians.

II THAT THE MORAL PERFECTION ATTAINABLE IN THIS LIFE IS ESSENTIALLY PROGRESSIVE. Hence Paul speaks of "pressing towards the mark," of" walking by the same rule." The germinal principle is essentially growable. All life struggles for advancement. The acorn struggles to rise into majestic forests, infants into men, the unfledged eagle to soar into the heavens and to bask itself in sunny azure. Life not only creates its own organization, but goes on strengthening and enlarging it. There is the blade, the ear, the full corn in the ear.

III THAT PROGRESS IN MORAL PERFECTION IS AN URGENT OBLIGATION. "Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing." Like all life, it has not only an instinct and a capacity for growth, but it has a moral obligation to grow. There is no obligation on plantal or irrational life to grow, but on moral life it presses with all the force of the Divine will. The progress is here indicated by four things.

1. By a walk. "Let us walk." Walking implies life, deliberation, and onwardness.

2. By a walk in loving union with others. "Let us walk by the same rule, let us mind the same thing." We are so constituted that social intercourse is essential to the quickening, the development, and the satisfying of our natures. The society that is required for this is the society who attend" the same rule, mind the same thing," one in supreme aim and purpose. Thus walking, the soul advances, gets not only new energy for the old faculties, but new faculties developed.

3. By following the best examples. All life has its archetypes or ideals. The growth of true moral life requires this; hence Paul says, "Be followers together of me, and mark them which walk so as ye have us for an ensample." He does not say, I am a perfect example. But, on the contrary, he says, elsewhere, "Be ye followers of me, even as I am a follower of Christ." Be followers of me so far as I follow Christ.

CONCLUSION. Perseverance in goodness, then, is not to be preached as a doctrine, but propounded as a law and urged as a duty. D.T.

Vers. 15, 16. A deficient faith will be accepted and enlightened if it be held in a good conscience.

The true law of spiritual progress has been laid down by St. Paul in the foregoing verses. At the same time, there are many who appear to be making such progress without any clear idea of these conditions or any definite grasp of the gospel scheme. How are we to regard such?

I AS NOT FULLY ENLIGHTENED. He who is perfect, i.e. full grown in Christian experience, will realize that the progress described by St. Paul is the only true form of spiritual growth.

II THEIR WANT OF ENLIGHTENMENT IS FROM WANT OF KNOWLEDGE AND NOT FROM AN EVIL CONSCIENCE. Such ignorance will not hinder them from receiving God"s grace if they persevere in that to which their conscience guides them.

III SUCH PERSEVERANCE WILL LEAD THEM INTO THE LIGHT. However deficient their knowledge may be, their faith is true and will not be left uninstructed. "If any man wills to do God"s will, he shall know of the doctrine". (Joh_7:17) The woman who sought healing by touching the hem of Christ"s garment is an example of uninstructed faith not without its reward. She is in error in imagining that his healing power proceeded from some magic effluence from his body rather than from his love. But it was an error of the head and not of the heart. She is right enough in her simple faith in him. By her faith she gains that which she sought; and more, even his blessing, "Go in peace! VW.H.

"Otherwise-minded.

I DIVERSITY OF OPINION IS POSSIBLE AMONG GENUINE CHRISTIANS. St. Paul was writing to a Christian Church which he honored with rare commendation for its fidelity and spiritual attainments. Nevertheless, he admitted that some of his readers might not see truth as he saw it.

II WE MUST NOT ATTEMPT TO FORCE OTHERS INTO AGREEMENT WITH OURSELVES. Every honest thinker must believe that his own view is correct, or he would abandon it. In fact, he only adopts it because he believes it to be true. Therefore he must wish others to agree with him. But he has no right to use violence, abuse, and recrimination. He should respect his brother"s right to think. St. Paul was far superior to the Christians of Philippi. Yet he treated their possible difference of opinion with courtesy and gentleness.

III IF WE ARE RIGHT IN THE COURSE OF THE CHRISTIAN LIFE, DIFFERENCES OF OPINION ON SPECULATIVE POINTS WILL NOT BE FATAL. They are not unimportant. All truth is useful and all error injurious. Still, fidelity to Christ in practice is far more important than all else. And even men who are clogged and maimed by egregious errors as we Protestants think Roman Catholic and Greek Christians must be will reach the end safely if they are truly pressing forward to Christ.

IV FIDELITY TO CHRIST WILL LEAD TO A REVELATION OF TRUTH ON THOSE POINTS WHERE WE ARE AS YET IN ERROR. It is not by controversy, much less by excommunication and brands of heresy, that error is eliminated from the Church. Nothing opens our eyes so clearly as faithful service. He will know the doctrine who keeps the commandment. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let us, as many as are perfect - Fit for the race, strong in faith; so it means here. Be thus minded - Apply wholly to this one thing. And if in anything ye - Who are not perfect, who are weak in faith. Be otherwise minded - Pursuing other things. God, if ye desire it, shall reveal even this unto you - Will convince you of it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

perfect

(See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Let as many as be perfect, that is, grown Christians, instructed thoroughly in their Christian duty, who, compared with others, may be called perfect, be thus minded, as I am, namely, to believe the circumcision of the flesh abolished, and that no confidence is to be placed in any righteousness of our own, but in the righteousness which is of God by faith only; and if any, seduced by the judaizing teachers, be otherwise minded, and think that the ceremonial law is not abrogated, nor the practice of circumcision abolished, God in his due time will show them their error, and convince them, that none of those things are now necessary for the obtaining of his favour.

Nevertheless, in the mean time, he exhorts all persons, according to the measures of light and knowledge which they had received, to walk according to the rule of the Scriptures, preserving mutual love, and avoiding further rents and divisions.

Observe here, That in the first and best age of the Christian church, there was, and we cannot expect but there ever will be, a variety of opinions and differences in judgment amongst the members thereof.

Observe, 2. That in this case of unavoidable differences amongst good men, there ought to be mutual charity and meekness, moderation and forbearance, no censorious judging of each other, but look first at what is wanting in ourselves and next at what is useful in others: the one will make us humble, the other charitable; and both peaceable.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15, 16. As many as be perfect. It cannot mean perfect in the absolute sense, for in verse 12 he declares that he is not perfect, and surely the Philippians were not in advance of the apostle who admonishes them. Meyer says the Greek word here (teleioi) means mature, well developed, not children in Christ. Let such as are so far advanced be thus minded. Show the spirit indicated in verses 7–14. If … ye be otherwise minded. If you have not the mind to count all else as refuse in contrast with Christ, etc., God shall reveal it to you; will bring you to this state of mind. Of course this clause shows that he does not address those whom he believes to be “perfect.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

All of us who are mature, let us think this way

Paul wants his fellow believers to have the same desires he listed in Philippians 3:8-11. AT: "I encourage all of us believers who are strong in the faith to think the same way"

God will also reveal that to you

"God will also make it clear to you" or "God will make sure you know it"

whatever we have reached, let us hold on to it

Paul uses "we" to include the Philippian believers. AT: "let us all continue obeying the same truth we have already received" (See: Inclusive "We")

translationWords

reveal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. τέλειοι. Here is an apparent discrepancy with his rejection of the thought of his being “perfected,” just above. But he seems to be taking up here, with a sort of loving irony, a word used by those who favoured some form of “perfectionism.” It is as if he would say, “Are we really perfect Christians, all that Christians should be, in thought and life? Then among the things which should be in us is a holy discontent with our actual holiness. The man in this sense perfect will be the very man to think himself not yet perfected.” We may notice also that τέλειος is an elastic word; it often means “full-grown” as against “infantine”; cp. Heb 5:13-14, νήπιός … ἐστιν· τελείων δέ ἐστιν ἡ στερεὰ τροφή. The τέλειος in this respect would have mature faculty, but would not therefore claim ideal character. The Apostle may thus be using the word with reference at once to a misuse of it, and to a legitimate use.

φρονῶμεν. See notes on φρονεῖν above, Php 1:7, Php 2:2; Php 2:5.

ὁ θεὸς ὑμῖν ἀποκαλύψει. By the action of His Spirit, amidst the discipline of life, shewing more and more the correspondence of the inspired Message with the facts of the soul.—Such words, while they breathe a deep tolerance and patience, imply the Apostle’s commission as a supernaturally inspired messenger of Christ; otherwise he would make an undue claim. Cp. Gal 1:6-12, where the strong assertions of the absolute and unique truth of “his Gospel” are expressly based on its direct conveyance to him διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15-21. Let us, therefore, who, by our profession, are committed to this high Christian ideal of perfection, cherish this spirit of humble dissatisfaction with past attainments and of earnest striving after all that is involved in our heavenward calling. And if, in any particular, your ideal of the possibilities of Christian attainment and of your proper attitude towards these differs from that which I have held up to you, God will correct this by future revelations; but only on the condition that you act up to the ideal which you already have, and follow the rule which it imposes. Brethren, unite in imitating me, and carefully observe those whose conduct resembles mine. For there are many, of whom I have told you often, and now tell you, even weeping, that their conduct marks them as the enemies of the cross of Christ. The end of such is destruction. Their god is their belly. Their minds are set upon earthly things. They glory in that which is their shame. We, on the other hand, are citizens of a commonwealth which is in heaven, whence we await the appearing of the Lord Jesus Christ as Saviour; and when he shall appear, he will, by that power which enables him to subject all things to himself, refashion this body which belongs to our mortal state of humiliation, and fashion it after the likeness of that body which belongs to him in his heavenly glory.

The exhortation of vs. 15, 16 shows the effect of the strong emotion which pervades the preceding passage. The general sense is clear, and becomes embarrassing only when the attempt is made to adjust all its parts and their connection according to rigid rhetorical rules. The apostle has just held up his own lofty ideal of Christian character. He has disclaimed the having attained it, because its transcendent greatness will not allow him to be satisfied with past attainments, and only stimulates him to more strenuous effort. In this attitude of humility and aspiring exertion, he exhorts his readers to imitate him. At the same time, he recognises the possibility that their ideal of Christian perfection may differ from his own in some particulars, and be lower than his own, in which case God will correct the defect by future revelations. But the condition of such revelations is, that they practically carry out their own ideals, such as they are, and live strictly according to the rule of conduct which they impose.

15. ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν: ‘Let as many of us therefore as are perfect be thus minded.’ Paul here includes himself among the τέλειοι, although in vs. 12 he has said οὐχ ἤδη τετελείωμαι. Evidently the two expressions are not used in the same sense. In vs. 12 he is speaking of absolute perfection, such as would relieve him of the necessity of further striving. In τέλειοι he is speaking of relative perfection. (Comp. Mat 5:48.) Τέλειος has two senses in the N.T.: 1. ‘full-grown,’ ‘mature,’ in contrast with childish ignorance and weakness, as 1Co 2:6, 1Co 2:14:20; Heb 5:14. Heb 5:2. Absolutely, as Mat 5:48; Jas 1:4, Jas 3:2. Yet, in this absolute usage, there is a distinction which is illustrated in Mat 5:48. As used there of the absolute perfection of God, it cannot be used of the perfection which is enjoined by Jesus upon men. That perfection is relative. Similarly here, the ideal condition is ascribed to those who are, by their profession, committed to it as their own ideal, just as ἅγιοι is used of those who are, though not absolutely holy, yet consecrated to the holy God. As Rilliet remarks, “The word meaning what ought to be is taken by concession to mean what is, evidently with the intention of attaching the reality to the ideal, and of recalling to believers the obligations involved in the title.” Τέλειοι here is, therefore, a general designation of the Christian condition in all its aspects, not, as Lips., with reference only to Christian knowledge. It is the same, practically, as πνευματικοί (1Co 3:1; Gal 6:1). It does not imply any special contrast, as with weaker brethren, Judaisers, indifferentists, etc., nor is there any reason for attributing to it an ironical sense, as Lightf., who compares 1Co 8:1.

Alf., Mey., Lightf., Ead., Beet, explain τέλειοι as ‘mature,’ ‘advanced in Christian experience.’

τοῦτο φρονῶμεν: For φρον., see on 1:7. A more delicate quality is given to the exhortation by Paul’s associating himself with his readers. (Comp. Rom 5:1.)

The immediate reference of τοῦτο is to vs. 13, 14. Let us beware of thinking that our attainment is such as to make further striving unnecessary. ‘Let us rather cherish that humble self-estimate which shall stimulate us to press toward the mark for the prize of our heavenward calling.’ Nevertheless we cannot entirely separate these two verses from the whole representation of the Christian ideal from vs. 7. To have such an estimate of the greatness of the future as to forget the past, to have such a sense of the magnitude of the prize as to be constantly dissatisfied with former attainments and to be ever pressing on to something higher, to have such an ideal of Christ as to make one constantly feel his own littleness and insufficiency,—implies knowing Christ, being found in Christ, the casting aside of human righteousness, and such knowledge of the eternal possibilities of life in Christ as can be obtained only through mystical union with him.

καὶ εἴ τι ἑτέρως φρονεῖτε: Εἰ with the indicative implies a case which is quite supposable. Ἑτέρως, only here in N.T. ‘Otherwise’ than what? The point of comparison must not be too rigidly fixed at any detail of the context, such as the humble self-estimate and the earnest striving, or the great fundamental elements of Christian life, such as having the righteousness of faith, or being found in Christ; for ἑτέρως would express too feebly differences on points so vital, and Paul would have met such with something more than the promise of further revelations. The reference is loose, and concerns minor points in the characteristics of the τέλειοι generally considered. It was entirely possible that many of his readers, although having a genuine faith in Christ, and fully accepting the doctrine of justification by faith, might not have apprehended his profound views of mystical union, or have had the same clear ideas as himself concerning certain practical applications of doctrine; even that they might not have felt the impulse to higher spiritual attainment in its full stringency, and might have been inclined to regard his conduct and sentiments in certain particulars as exaggerated. Such facts are familiar to every Christian pastor. In the first Corinthian letter Paul insists on the unity of the body of Christ and the sin and danger of breaking it. Yet there were those in that church, many of them, no doubt, sincere and earnest believers, who did not grasp the application of this truth to the question of eating idol-meats. The force of φρονεῖτε should be carefully noted. It has been shown (ch. 1:7) that φρονεῖν signifies the general disposition of mind rather than the specific act of thought; and its use here shows that the apostle is not dealing specially, if at all, with differences of opinion, but rather with dispositions which underlie the spiritual life. The differences concern form, point of emphasis, extent of application, rather than substance or subject-matter.

Lightf. explains, ‘if progress be your rule, though you are at fault on any subject, God will reveal this also to you’; translating ἐτέρως ‘amiss.’ So Ril. and Lum. There is classical precedent for this meaning, but it is entirely unknown in N.T.

καὶ τοῦτο: ‘this also’; in addition to what God has already revealed. Τοῦτο refers to τι; ‘this,’ whatever it be, in which you may be otherwise minded. Not, ‘shall reveal that you are wrong, and that I am right’ (Œc., Calv., Grot.), nor ‘shall show whether you are right or I’ (Ew.), nor identical with the preceding τοῦτο (Beng.).

ἀποκαλύψει: Ἀποκαλύπτειν is to unveil something that is hidden, thus giving light and knowledge. (See Gal 1:16, Gal 1:3:23; Eph 3:5.) Hence, of God’s giving to his servants insight into divine truth (Mat 11:25, Mat 11:27, Mat 11:16:17; 1Co 2:10, 1Co 14:30. See Westcott, Introd. to the Study of the Gospels, p. 9; Trench, Syn. xciv.). Paul here means a revelation by the indwelling Spirit of God (Comp. 1Co 2:10-16), either directly or through apostolic teaching, experience, or other means.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.