Phili 3:12-13 | Barnes | STEP | Verse 12. Not as though I had already attained . This verse, and the two following, are full of allusions to the Grecian races, and it will illustrate the whole passage to insert a cut representing a Grecian foot-race. We shall thus have the image before us which probably the apostle had in his eye when he penned the passage. (See opposite page.) "The word rendered 'attained' signifies, to have arrived at the goal and won the prize, but without having as yet received it." Pict. Bib . The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which prevailed to some extent in the early church, that "the resurrection was past already," , by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion, He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make. Either were already perfect . This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life; but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces. It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson, ( Lex .,) Clarke, the editor of the Pictorial Bible, and others, suppose the word here used--τελειοω--not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect , so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered fulfilled in ; perfect , and perfected , in ; , ; finish , and finished , ; and consecrated , . In one case, it is applied to a race or course that is run--" That I might finish my course with joy;" but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end , or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then,which he expected to secure in the resurrection. What he would then obtain would be--perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life. As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet "perfect." This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, (comp. the preceding cut,) yet still it would teach that he did not regard himself as in any sense perfect. In all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, any more that. Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be--as I think the connexion and phraseology seem to demand--a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection--a crown which the apostle says he had not yet obtained. But I follow after . I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, "I steadily pursue my course." Comp. . If that I may apprehend . If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word "apprehend" is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward. See the engraving. That for which also I am apprehended of Christ Jesus . My Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus with a view to the obtaining of an important object. He recognised (1.) the fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here--κατεληφθην--means, (comp. ;) and (2.) the fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven. We may learn from this, (1.) that Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service. (2.) That there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he "apprehends" them with reference to its attainment. (3.) That the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardour, and urge us forward. We should seek diligently to gain that, for the securing of which Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion. (a) "but I follow after"

Philippians 3:12-13

Verse 12. Not as though I had already attained. This verse, and the two following, are full of allusions to the Grecian races, and it will illustrate the whole passage to insert a cut representing a Grecian foot-race. We shall thus have the image before us which probably the apostle had in his eye when he penned the passage. (See opposite page.) "The word rendered 'attained' signifies, to have arrived at the goal and won the prize, but without having as yet received it." Pict. Bib. The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which prevailed to some extent in the early church, that "the resurrection was past already," 2Ti 2:18, by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion, He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make.

Either were already perfect. This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life; but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces. It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson, (Lex.,) Clarke, the editor of the Pictorial Bible, and others, suppose the word here used--τελειοω--not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect, so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered fulfilled in Lk 2:43, Jn 19:28; perfect, and perfected, in Lk 13:32, Jn 17:23, 2Cor 12:9, Php 3:12; Heb 2:10, 5:9, 7:19, 9:9, 10:1,14, 11:40, 12:23, Jas 2:22, 1Jn 2:5, 4:12,17, 1Jn 4:18; finish, and finished, Jn 5:36, Acts 20:24; and consecrated, Heb 7:28. In one case, Acts 20:24 it is applied to a race or course that is run--" That I might finish my course with joy;" but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end, or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then,which he expected to secure in the resurrection. What he would then obtain would be--perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life. As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet "perfect." This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, (comp. the preceding cut,) yet still it would teach that he did not regard himself as in any sense perfect. In all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, any more that. Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be--as I think the connexion and phraseology seem to demand--a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection--a crown which the apostle says he had not yet obtained.

But I follow after. I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, "I steadily pursue my course." Comp. 1Cor 9:24.

If that I may apprehend. If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word "apprehend" is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward. See the engraving.

That for which also I am apprehended of Christ Jesus. My Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus with a view to the obtaining of an important object. He recognised

(1.) the fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here--κατεληφθην--means, (comp. Mk 9:18, Jn 8:3,4, 12:35, 1Thes 5:4;) and

(2.) the fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven. We may learn from this,

(1.) that Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service.

(2.) That there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he "apprehends" them with reference to its attainment.

(3.) That the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardour, and urge us forward. We should seek diligently to gain that, for the securing of which Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion.

(a) "but I follow after" Heb 12:23 Verse 13. Brethren, I count not myself to have apprehended. That is, to have obtained that for which I have been called into the service of the Redeemer. There is something which I strive after which I have not yet gained. This statement is a confirmation of the opinion that in the previous verse, where he says that he was not "already perfect," he includes a moral perfection, and not merely the obtainment of the prize or reward; for no one could suppose that he meant to be understood as saying that he had obtained the crown of glory.

This one thing I do. Paul had one great aim and purpose of life. He did not attempt to mingle the world and religion, and to gain both. He did not seek to obtain wealth and salvation too; or honour here and the crown of glory hereafter; but he had one object, one aim, one great purpose of soul. To this singleness of purpose he owed his extraordinary attainments in piety, and his uncommon success as a minister. A man will accomplish little who allows his mind to be distracted by a multiplicity of objects. A Christian will accomplish nothing who has not a single great aim and purpose of soul. That purpose should be to secure the prize, and to renounce everything that would be in the way to its attainment. Let us, then, so live that we may be able to say, that there is one great object which we always have in view, and that we mean to avoid everything which would interfere with that.

Forgetting those things which are behind. There is an allusion here undoubtedly to the Grecian races. One running to secure the prize would not stop to look behind him to see how much ground he had run over, or who of his competitors had fallen or lingered in the way. He would keep his eye steadily on the prize, and strain every nerve that he might obtain it. If his attention was diverted for a moment from that, it would hinder his flight, and might be the means of his losing the crown. See cut on page 249. So the apostle says it was with him. He looked onward to the prize. He fixed the eye intently on that. It was the single object in his view, and he did not allow his mind to be diverted from that by anything--not even by the contemplation of the past. He did not stop to think of the difficulties which he had overcome, or the troubles which he had met, but he thought of what was yet to be accomplished. This does not mean that he would not have regarded a proper contemplation of the past life as useful and profitable for a Christian, (Eph 2:11,) but that he would not allow any reference to the past to interfere with the one great effort to win the prize. It may be, and is, profitable for a Christian to look over the past mercies of God to his soul, in order to awaken emotions of gratitude in the heart, and to think of his shortcomings and errors, to produce penitence and humility. But none of these things should be allowed, for one moment, to divert the mind from the purpose to win the incorruptible crown. And it may be remarked in general, that a Christian will make more rapid advances in piety by looking forward than by looking backward. Forward, we see everything to cheer and animate us--the crown of victory, the joys of heaven, the society of the blessed-- the Saviour beckoning to us, and encouraging us. Backward, we see everything to dishearten and to humble. Our own unfaithfulness; our coldness, deadness, and dulness; the little zeal and ardour which we have, all are fitted to humble and discourage. He is the most cheerful Christian who looks onward, and who keeps heaven always in view. He who is accustomed much to dwell on fine past, though he may be a true Christian, will be likely to be melancholy and dispirited, to be a recluse rather than a warm-hearted and active friend of the Saviour. Or if he looks backward to contemplate what he has done--the space that he has run over --the difficulties which he has surmounted--and his own rapidity in the race, he will be likely to become self-complacent and self-satisfied. He will trust in his past endeavours, and feel that the prize is now secure, and will relax his future efforts. Let us, then, look onward. Let us not spend our time either in pondering the gloomy past, and our own unfaithfulness, or in thinking of what we have done, and thus becoming puffed up with self-complacency; but let us keep the eye steadily on the prize, and run the race as though we had just commenced it.

And reaching forth. As one does in a race.

Unto those things which are before. Before the racer there was a crown or garland to be bestowed by the judges of the games. Before the Christian there is the crown of glory, the eternal reward of heaven. There is the favour of God, victory over sin and death, the society of the redeemed and of angelic beings, and the assurance of perfect and eternal freedom from all evil. These are enough to animate the soul, and to urge it on with ever-increasing rigour in the Christian race.

(b) "forgetting those things" Ps 45:10, Heb 6:1