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II. The Purity And Completeness Of Character Flowing From This Keenness Of Conscience. 
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The Apostle desires that the knowledge which he asks for his Philippian friends may pass over into character, and he describes the sort of men which he desires them to be in two clauses, sincere and void of offence' being the one, filled with the fruits of righteousness' being the other. The former is perhaps predominantly negative, the latter positive. That which is sincere is so because when held up to the light it shows no flaws, and that which is without offence is so because the stones in the path have been cleared away by the power of discrimination, so that there is no stumbling. The life which discerns keenly will bring forth the fruit which consists of righteousness, and that fruit is to fill the whole nature so that no part shall be without it.

Nothing lower than this is the lofty standard towards which each Christian life is to aim, and to which it can indefinitely approximate. It is not enough to aim at the negative virtue of sincerity so that the most searching scrutiny of the web of our lives shall detect no flaws in the weaving, and no threads dropped or broken. There must also be the actual presence of positive righteousness filling life in all its parts. That lofty standard is pressed upon us by a solemn motive, unto the day of Christ.' We are ever to keep before us the thought that in that coming day all our works will be made manifest, and that all of them should be done, so that when we have to give account of them we shall not be ashamed.

The Apostle takes it for granted here that if the Philippian Christians know what is right and what is wrong, they will immediately choose and do the right. Is he forgetting the great gulf between knowledge and practice? Not so, but he is strong in the faith that love needs only to know in order to do. The love which abounds more and more in knowledge and in all discernment will be the soul of obedience, and will delight in fulfilling the law which it has delighted in beholding. Other knowledge has no tendency to lead to practice, but this knowledge which is the fruit of love has for its fruit righteousness.



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