SEV Biblia, Chapter 3:9
¶ y por ser hallado en l, no teniendo mi justicia, que es por la ley, sino la que es por la fe de Cristo, la justicia que es de Dios por la fe;
Clarke's Bible Commentary - Philippians 3:9
Verse 9. And be found in him] Be found a believer in Christ, not having mine own righteousness - not trusting in any thing I have done or could do, in order to my salvation; relying on no scheme of justification, set up either formerly by myself or by others. But that which is through the faith of Christ] That justification which is received by faith through the atonement made by Christ.
The righteousness which is of God] God's method of justifying sinners through faith in his Son. See the notes on Rom. iii. 21, 23, 25, where this subject is treated at large.
John Gill's Bible Commentary
Ver. 9. And be found in him , etc.] This is another end the apostle had in view, in counting all things loss and dung, and suffering the loss of all for Christ. Calvin, different from other interpreters, reads the words actively, and may find in him; and thinks the sense is, that the apostle renounced all things for Christ, that he might recover all in him: and true it is, that for the loss of carnal privileges, he found in Christ spiritual blessings; and for the loss of his own righteousness, another, and a better, even the righteousness of God; and in lieu of external goods, or worldly substance he was stripped of, true and lasting riches; and in the room of outward credit, peace and plenty, true honour, real peace, and spiritual pasture; and instead of the comforts of life, and life itself, spiritual and eternal life; though it is best to read the words passively, and be found in him; that is, be in him, as the Ethiopic version renders it; so the word found is used in ( Galatians 2:17) ( Philippians 2:8); and he means not a nominal being in Christ, or a being in him by profession, but a real one; and watch is either secret or open: a secret being in Christ he had from everlasting, being chosen in him, given to him, loved by him, betrothed unto him, preserved in him, and represented by him; and an open one he had at conversion, when he became a new creature, and was created in Christ Jesus unto good works: and here he intends a more clear and evident manifestation of his being in Christ; and his desire is, that he might appear to be in him, in life and at death, and at the day of judgment, and in the following manner: not having mine own righteousness, which is of the law ; by which he means his obedience to the moral, as well as the ceremonial law; for the one was as much his own as the other, and more properly his righteousness: this he calls his own, because performed by him, and wrought out in his own strength; and which he had an high opinion of, as if it was perfect and blameless; and which he had before put his trust and confidence in; as also to distinguish it from another's righteousness, even that which he had in Christ: he moreover calls it, the righteousness which is of the law; which the law required, and he performed in obedience to it, seeking for justification by it; this character distinguishes it from the righteousness of God, which is revealed in the Gospel, and is manifested without the law: and this his own legal righteousness he did not desire to have, and to be found in; not but that he desired to live soberly and righteously, to have, and do works of righteousness, but not depend on them; he would not have, and account this his moral righteousness, as a justifying one; he knew it was imperfect, filthy, and unprofitable, and that by it he could not be justified and saved, therefore he desired to have another. But that which is through the faith of Christ ; not through that faith which Christ himself, as man, had and exercised on God, as his God; but that which he is the author and finisher of, and which has him and his righteousness for its object; not through faith, as the cause of it; for the moving cause of justification is the free grace of God, and the efficient cause is God himself: and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be through faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. This righteousness is further described, as the righteousness which is of God by faith ; that righteousness which Christ, who is the true God, is the author of, hence it is a pure and perfect one, infinite, and serves for many; which God the Father approves of, and is well pleased with, because his law is magnified, and made honourable by it; and what he graciously gives, and freely imputes without works, to his people: and this is by faith, which beholds the excellency of it, acknowledges its sufficiency, renounces its own righteousness, and submits to, and lays hold on this, and rejoices in it; and thus men are justified openly and manifestly by faith, receiving the justifying righteousness of Christ: or the words may be rendered upon faith. This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; (see Romans 3:22). This last clause, by faith, is omitted in the Syriac and Ethiopic versions, and seems to be read by them as belonging to the beginning of ( Philippians 3:10). Now this righteousness the apostle desired to have, and be found in; and this he says not, as supposing that a person may be found in Christ, and yet not have his righteousness; nor as if he himself had not this righteousness, and an interest in it; but to show his value for it, and his desire to be continually exercising faith on it, and the trust and confidence he placed in it; well knowing that in this he was safe and secure from all condemnation; this would answer for him in a time to come; being found in this he should not be naked nor speechless, and should have a right and an admission into the kingdom and glory of Christ Jesus.
Matthew Henry Commentary
Verses 1-11 - Sincere Christians rejoice in Christ Jesus. The prophet calls the fals prophets dumb dogs, Isa 56:10; to which the apostle seems to refer Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works i opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divin Spirit. They rejoice in Christ Jesus, not in mere outward enjoyment and performances. Nor can we too earnestly guard against those wh oppose or abuse the doctrine of free salvation. If the apostle woul have gloried and trusted in the flesh, he had as much cause as any man But the things which he counted gain while a Pharisee, and had reckone up, those he counted loss for Christ. The apostle did not persuade the to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyment and outward privileges which sought a place with Christ in his heart or could pretend to any merit and desert, and counted them but loss but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable tha Christ, but in the highest degree contemptible, when set up as agains him. True knowledge of Christ alters and changes men, their judgment and manners, and makes them as if made again anew. The believer prefer Christ, knowing that it is better for us to be without all worldl riches, than without Christ and his word. Let us see what the apostl resolved to cleave to, and that was Christ and heaven. We are undone without righteousness wherein to appear before God, for we are guilty There is a righteousness provided for us in Jesus Christ, and it is complete and perfect righteousness. None can have benefit by it, wh trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are mad conformable to Christ's death, when we die to sin, as he died for sin and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attai the glorious resurrection of saints. This hope and prospect carried his through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit an righteousness of Jesus Christ. (Php 3:12-21)
Greek Textus Receptus
και 2532 ευρεθω 2147 5686 εν 1722 αυτω 846 μη 3361 εχων 2192 5723 εμην 1699 δικαιοσυνην 1343 την 3588 εκ 1537 νομου 3551 αλλα 235 την 3588 δια 1223 πιστεως 4102 χριστου 5547 την 3588 εκ 1537 θεου 2316 δικαιοσυνην 1343 επι 1909 τη 3588 πιστει 4102
Vincent's NT Word Studies
9. Be found (eureqw). Discovered or proved to be. See on ch. ii. 8. Compare Rom. vii. 10; Gal. ii. 17.
Mine own righteousness (emhn dikaiosunhn). Rev., correctly, a righteousness of mine own. The A.V. would require the article with ejmhn mine, and assumes the existence of a personal righteousness; whereas Paul says, not having any righteousness which can be called mine.
Which is of the law (thn ek nomou). Rev., better, even that which is of the law; thus bringing out the force of the article which defines the character of that righteousness which alone could be personal, viz., righteousness consisting in the strict fulfillment of the law.
Through the faith of Christ (dia pistewv Cristou). Rev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through (dia) faith, and of (ek) the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith, as in Gal. ii. 16. Compare Romans iii. 30; v. 1.
Of God. Contrasted with my own.
By faith (epi). Resting upon faith, or on the condition of. Compare Acts iii. 16.
Robertson's NT Word Studies
3:9 {Be found in him} (heureth" en autwi). First aorist (effective) passive subjunctive with hina of heuriskw. At death (#2Co 5:3) or when Christ comes. Cf. #2:8; Ga 2:17. {Through faith in Christ} (dia pistews cristou). The objective genitive cristou, not subjective, as in #Ga 2:16,20; Ro 3:22. Explained further by epi ti pistei (on the basis of faith) as in #Ac 3:16.
