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.
