ii. The passage bids us remember the profound connexion between a true "knowledge" of the Lord Jesus as our Atonement and a true "knowledge" of Him as our Life and Power. Both are here. In ver. 9, so it seems to me, any unprejudiced reader of St Paul's writings must see language akin to those great passages of Romans and Galatians which put before us the supreme question of our Justification, and which send us for our whole hope of Acceptance before the eternal Judge, whose law we have broken, to the Atoning Death of our Lord Jesus Christ. In those passages, demonstrably as I venture to think, the word "Righteousness" is largely used as a short term for the Holy One's righteous way of accepting us sinners for the sake of the Sinless One, who, in our nature, was "made a curse for us," "made sin for us," "delivered for our offences," "set forth for a propitiation," that we might be "justified from all things" in our union with Him by faith. If so, this is the purport of similar phrases here also. St Paul is thinking here first of the discovered glory of Christ as the propitiation for his sins, his peace with God, his refuge and his rest for ever against the accuser and the curse. That comes first, profoundly first.
But then we have also here the sequel truth, the glorious complement. Here is Acceptance, wholly for Jesus Christ's most blessed sake. But this is but the divine condition to another divine and transcendent blessing; it is revealed as the way in to a knowledge of this Lord of Peace, a deep and unspeakable knowledge of Him, such as shall infuse into His disciple the power of His Risen Life, and the secret of an inward assimilation of the soul to the very principle of His Death, and shall be the path whose end shall be His glory.
St Paul here bids us never put asunder what God hath joined together. "Never further than the Cross, never higher than Thy feet"; there may we be "found," "in Him"; unshaken by surrounding mysteries, and meekly resolute against fashions of opinion. Let us be recognized for those who truly know for themselves, and truly commend to others, that blessed "Justification by Faith" which is still, as ever, the Beautiful Gate of the Gospel.
"'Tis joy enough, my All in All,
Before Thy feet to lie;
Thou wilt not let me lower fall,
And who can higher fly?"
But then let us be known as those who, accepting Christ Jesus as our All for peace, (whatever we may have to "consider to be loss" that we may do so,) have clasped Him also as our Hidden Life, our Risen Power, our King within.
"O Jesus Christ, grow Thou in me,
And all things else recede;
My heart be daily nearer Thee,
From sin be daily freed." [17]
Always at the atoning Cross;—yes, every day and hour; "knowing no other stand" before the face of the Holy One. Always receiving there the Risen Life, the presence inwardly of the Risen One, the secret power to suffer and to serve in peace;—yes, for ever yes; "to the praise of the glory of His grace."
So, and only so, shall we live the life of real sinners really saved; "worshipping by the Spirit of God, exulting in Christ Jesus, and confident, but not in the flesh."
[1] The reader may be aware that Bishop Lightfoot's theory of the connexion of thought at the beginning of ch. iii. is different from that advocated here. He thinks that St Paul dictated on continuously till the close of iii. 1, and was interrupted there, and then began de novo with iii. 2, entirely on another line. In this view, the words about "writing the same things unto you" refer still to Christian unity, on which St Paul was going to dilate further, but a sudden pause occurred, and the theme was dropped. With reverence for the great expositor, I cannot but think this unlikely. It assumes that St Paul was curiously indifferent to the sequence of thought in an important apostolic message, which assuredly he would read over again before it was actually sent. A theory which fairly explains the passage, and meanwhile avoids the thought of such indifference, seems to me far preferable.
[2] The words obviously may be rendered, "Farewell in the Lord"; and so some take them, explaining that St Paul was intending to close immediately, and so wrote his "Adieu" here; but then changed his plan. This is very unlikely however. See below, iv. 4: Chairete en Kuriô pantote. The "always" there scarcely suits a formula of farewell, while it perfectly suits an injunction to be glad. And that passage is the obvious echo of this.—A.V. and R.V. both render "rejoice," though R.V. writes "or, farewell" in the margin. St Chrysostom in his comments here explains the passage as referring to the Christian's joy (chara). The ancient Latin versions render Gaudete (not valete) in Domino.