I. THE KNOWLEDGE OF HIS PERSON. This is the initiatory step. We must first recognize him to be our own God and Savior, and One who is to be altogether longed for. Nathanael thus knew him (John 1:49), and St. Peter (Matthew 16:16).

II. THE KNOWLEDGE OF THE POWER OF HIS RESURRECTION. This is a step beyond the simple knowledge of his person. It can be found only in our own spiritual experience when we recognize his power in the victory which he wins in us over the power of sin. St. Peter did not learn the power of Christ's resurrection until he had received the Holy Ghost.

III. THE FELLOWSHIP OF HIS SUFFERINGS. When we have experienced the power of his resurrection we begin to find that his sufferings are ours and ours are his. We begin to feel something of that keenest of all his sufferings, the misery of the presence and the power of sin. At the same time, we find that, by a certain law of reciprocity, our own sufferings are no longer exclusively our own, but that he is bearing them with us and for us,

IV. BY THESE STAGES WE ARE MADE CONFORMABLE TO HIS DEATH. His death was an entire death unto sin; by our thus dwelling in him and he in us we also die unto sin.

V. THUS DYING UNTO SIN WE ATTAIN TO THE RESURRECTION OF THE DEAD; i.e. not merely to the extension of life after physical death, but to the complete resurrection, which is the entire victory over every form of death, natural or spiritual. - V.W.H.

viz., his justification and sanctification; but his gain reacheth further, even to glorious resurrection.

I. THE BENEFIT TO BE OBTAINED BY CHRIST. How is this a privilege since there is a resurrection of the wicked? (Acts 24:15). But theirs is one to condemnation (John 5:29), and so a fall rather than a rising. Therefore the faithful are only called the Children of the Resurrection (Luke 20:36). The word here is not ἀνάστασις, but ἐξανάστασις, to express the full and blessed resurrection that no evil shall follow (Luke 14:14).

II. THE SUBMISSION OF A SELF-DENYING BELIEVER TO USE ANY MEANS TO OBTAIN IT. The words seem to express a doubtfulness, but indeed they do not (2 Corinthians 5:1), for there is no uncertainty in God's promise. Why doth he then thus express himself?

1. To intimate the difficulty, thereby to quicken his desire and diligence.

2. To express the variety of the means by which God bringeth His people to glory (ver. 10).

3. To set forth his full submission (Luke 14:26).

4. His unwearied diligence and earnest endeavour to obtain this happiness, whatever it cost him.

5. The value of this benefit, and his vehement desire to attain it.

(T. Manton, D. D.)The doctrine here taught is that the blessedness of the saints at the resurrection is so great that we should be content to use any means and run any hazards to attain it.

I. WHAT IS THE HAPPINESS OF THE SAINTS IN THAT DAY.

1. Our personal inherent blessedness is glory revealed in us (Romans 8:18).(1) The body hath its felicity.(a) Because the man cannot be happy till the body be raised again. The soul alone doth not constitute human nature.(b) It is agreeable to the wisdom and goodness of God that the body which had its share in the work should share the reward.(c) The estate of those who die will not be worse than that of those who are only changed at Christ's coming, or there would be a disparity.(d) In the heavenly state there are objects which can only be discerned by the bodily senses — the human nature of Christ, e.g.(e) As Christ was taken to heaven bodily, so shall we, for we bear the image of the heavenly one (ver. 21; 1 Corinthians 15:42-44).(2) For the happiness of the soul. We shall be satisfied with the vision of God and transformed Into HIS likeness (1 Corinthians 13:12; 1 John 3:2; 2 Corinthians 3:18).

2. Adherent privileges.(1) Justification: We have that now by faith; then we shall have our absolution from the Judge's mouth.(2) Adoption. We have that light now (John 1:12) — then the full fruition thereof (Romans 8:23).(3) Redemption. That day is called "the day of redemption" (Ephesians 4:30), because then we are completely delivered from all misery, both of soul and body (Ephesians 1:14).

II. THE MEANS WHEREBY GOD BRINGETH US THITHER.

1. The way of our holiness and the active part of our obedience.(1) Dying to sin (Romans 8:13; Galatians 6:8).(2) Living to God. The spiritual life is heaven begun (2 Peter 3:14; Luke 21:36; Acts 24:15-16).

2. As to passive obedience observe —(1) That no suffering must be excepted out of our resignation (Matthew 16:25; Luke 14:26).(2) This must be endured cheerfully.

III. THE REASON WHY, RATHER THAN FAIL, WE MUST SUBMIT TO ANY MEANS WHICH GOD HATH APPOINTED.

1. From the absolute dominion and prerogative of God, both to make laws and to put us on what trials He pleaseth to appoint.

2. From the goodness and suitableness of His laws.(1) There is wisdom in them.(2) We have no reason to be discouraged, for Divine help is assured (2 Timothy 4:17-18).(3) The Divine comfort is to be had (1 Peter 4:14; Romans 5:5).

3. The great difficulty lieth not in a respect of the end, but the means; and so the trial of our sincerity must be rather looked for there.

4. The hope propounded will bear this submission. Immortal happiness is most durable, and endless misery most terrible; the world is vanity, heaven real.

(T. Manton, D. D.)

I. THERE IS A HAPPY ESTATE HEREAFTER WHICH BEGINS WITH THE RESURRECTION. More happy than that which Adam lost or from which the angels fell.

II. THE BEGINNING OF THIS HAPPY ESTATE IS AT THE RESURRECTION.

1. All good shall be perfected.

2. All evil cease.

3. Body as well as soul, perfected being, shall enjoy the fulness of the one and immunity from the other.

III. THE APOSTLE MAKES THE RESURRECTION THE LAST THING, THEREBY ESTABLISHING AN ORDER (Luke 24:26; 2 Timothy 2:12). Calvary comes before Olivet in the experience of both Christ and His people.

IV. IT IS HARD TO COME TO HEAVEN BECAUSE OF THIS DIVINE ORDER.

1. Away then with all idle and secure thoughts of sparing ourselves. We must come to health by physic.

2. In all crosses let us not look into the state we are in so much as that we are going to. We are going to a palace and should not be dejected because of the narrowness of the way (Hebrews 12:21).

3. Labour for a right esteem of the things of this world. They are momentary and fading:

4. Labour to strengthen our graces.(1) Faith to assure us that we are God's children, and have heaven laid up for us.(2) Hope which makes us cheer fully endure in expectation of what faith believes.(3) Love to Christ which made Paul desire to be with Him which was best of all (Philippians 1:23).

(R. Sibbes, D. D.)

(ἐξανάστασις) of the saints: —

I. IS DISTINGUISHED FROM THAT OF THE WICKED — by its glory (ver. 21). Daniel 12:2 — By its precedence (1 Thessalonians 4:16; 1 Corinthians 15:23). Revelation 20:5 — By its results (John 5:29).

II. Is an object of Christian ambition — requiring faith — consecration — effort.

III. WILL AMPLY REPAY EVERY SACRIFICE — of self-gratification — earthly advantage — life.

(J. Lyth, D. D.)

No one could be more convinced than Paul of the blessedness in which the saint enters at death, and he was wonderfully qualified by visions and revelations to entertain this conviction. Yet he sets his heart upon that which could only be remote. What, then, must be that sequel which can fix and overwhelm such a mind, that while an instantaneous heaven lies before it, is transported beyond it to splendours which it agonizes to "attain"?

I. WHAT IS THAT ENTIRE SATISFACTION AND CLIMAX FOR WHICH THE TEXT TEACHES US TO LONG AND LABOUR. Immortality as an idea was not unknown to the pagans, but the resurrection is the almost exclusive doctrine of Scripture.

1. That resurrection will be simultaneous, and the judgment of all will immediately succeed it.

2. Yet it is not unnatural that this common event should sometimes be specially regarded and personally applied. In the language of Paul to the Corinthians it is argued in the case of believers from their union with Christ. He mentions not the wicked who shall rise for different reasons. They could never wish to attain the resurrection. The first resurrection (1 Thessalonians 4:15) is shared by the dead over those who have never died, and that of Revelation 20:6, is of souls.

3. St. Paul desired but a share in the general resurrection, attended as that event would be to him and all the people of God with consequences of surpassing happiness and glory.

4. Yet searching the experience of present Christians we do not find this hope ardently cherished. Thousands are contented with the salvation and glorification of the soul; this is to be deplored as the slight of a matchless good. Apart from the resurrection man is incomplete.

II. WHAT ARE THE SCRIPTURAL REPRESENTATIONS OF ITS ACCOMPANIMENTS AND CONSEQUENCES.

1. The mutual recognition of saints in heaven. Is violence to be done to memory, and can love be changed? Can a spirit made perfect be wanting in sympathies which so much purified it from imperfection?

2. The happiness of our future condition is made chiefly to depend on our resemblance to Christ.

3. There the saints shall be fully acknowledged. They who here were unknown and hated shall there shine forth as the sun.

4. Christians shall be glorified with their Master.

5. We therefore find the righteous in Scripture earnestly seeking and exultantly hailing this resurrection. Why? Because —(1) It is the triumph of Christ.(2) The full redemption of the believer.(3) The restitution of our entire nature.(4) Purposes will then be indicated which our present mixed being has not hitherto revealed, for both mind and body; the latter will then be a perfect instrument for the soul.(5) A congeniality will be established between the risen saints and the materialism of their glorious abode.(6) In the reintegration of our manhood shall be displayed the most perfect spectacle of the beauty of holiness.(7) There will be endless progression.

III. WHAT ARE THE DETERMINATIONS BY WHICH IT IS TO BE WON. The manner or method supposes far higher means than those we can command. The "power of the resurrection" alone secures our confidence. The "means," however, in this connection, refer not to the causative but the moral; to the influence of present character and conduct on this event. We often mark the influence of former conduct on our present condition; and so we exist and act for all the future of our immortality.

1. What prayer, then, should we devote to this attainment?

2. What anticipation should familiarize it?

3. What preparation should facilitate it? "Mortify therefore your members."

4. What counterpart should we exhibit of it.

(R. W. Hamilton, D. D.)

I. PAUL'S AIM. How can that future rising be attained at all by man's effort in time?

1. Paul has been speaking of a spiritual fellowship with Christ's sufferings and death and rising, and then as a direct result he passes to this, from which we infer that the resurrection in the future is the result of man's spiritual life in the present. Men fancy that the future glory of the risen Christian is by a kind of miracle suddenly added beyond the grave. Paul regards it as a glory daily growing now, to be manifested then. It is an outgrowth of fellowship with Christ, and its blessedness will be greater or less according to the perfection of that fellowship.

2. In what manner was this Christian life a constant attainment of the resurrection? The "power of Christ's resurrection" is the influence in the soul which renders its life a gradual growth towards the rising glory of man.(1) The risen Christ is the pledge of a risen life. Christ did not rise merely to prove our immortality; if that were all its meaning it would only deepen man's fear. We do not want immortality unless we know that our life, throwing off its sins, shall rise upwards to God. Rising to God Christ showed that man is accepted by the Father, rising in the human, He showed how, through Him, human life should rise into life Divine.(2) The rising of Christ is a power to elevate life. We have fellowship not with the past, but with the living Jesus: we are moulded by the power not only of a dying Saviour, but of the living friend. He carries our sympathies upwards with Himself to God and the spiritual world.(3) Hence arises the gradual attainment of the resurrection, every experience of our risen life makes us feel the necessity of the future; yet every experience is an actual attaining of that future.

II. PAUL'S ENDEAVOUR. The necessity of this agonizing endeavour arises from two facts.

1. The difficulty of accomplishing it. This is so —(1) Because our souls are subject to the influences of three great worlds.(a) By its fascinations this old earth appeals to our hearts, and seems by many arms to bind us to itself as our home.(b) The dark world of unbelief and indifference awakening the carnal nature renders the Christian life an inevitable struggle.(c) At the same time through the love of God and the Cross of Christ heaven is attracting the soul.(2) Because of the incessant and dominant power of our easily besetting sin. This power arises largely in that every man thinks his own weakness small and insignificant.(3) And then listen to Paul after his high attainments telling us that he has to keep his body under lest he should be a castaway.

2. The glory of its attainment. You know how this raised Paul to exertion. He moved onwards to eternity under the constant influence of its attraction. Alas! how feebly we feel this as a motive for endeavour. We lash ourselves into exertion by fear, when we might be so cheered into it by sweet hope as to become unconscious of toil.

(E. L. Hull, B. A.)

Just as the perfect beauty of the flower lies dormant in the seed, and through its burial in the cold earth is invisibly developing itself, to bloom forth at the voice of spring, so the perfect beauty of the resurrection is hidden in the Christian now; and, by all his toil and struggle, that germ of glory is growing. Just as the mental power and strong determined will of the man are hidden in the child, and are maturing unconsciously through all the wonder of its infancy, so the resurrection manhood of the soul is lying in it during this childhood of Time; and by the education of fellowship with Christ, and struggle to be Christ-like, is advancing to its final splendour.

(E. L. Hull, B. A.)

Benjamin, Paul, PhilippiansPhilippiAnyhow, Arrive, Attain, Dead, Hope, Order, Possible, Resurrection, Reward, Rising1. He warns them to beware of the false teachers;
4. showing that himself has greater cause than they to trust in the righteousness of the law;
7. which he counts as loss, to gain Christ and his righteousness;
12. acknowledging his own imperfection and pressing on toward the goal;
15. He exhorts them to be thus minded;
17. and to imitate him,
18. and to decline carnal ways.

Philippians 3:4-11

     7552   Pharisees, attitudes to Christ

Philippians 3:7-11

     8356   unselfishness

Philippians 3:7-14

     8454   obedience, to God

Philippians 3:8-11

     2560   Christ, resurrection
     6679   justification, results
     8206   Christlikeness

Philippians 3:10-11

     6756   union with Christ, significance
     8217   conformity
     9310   resurrection

Philippians 3:10-14

     8164   spirituality
     8672   striving with God

Philippians 3:10-17

     5109   Paul, apostle

September 6. "Finally, My Brethren, Rejoice in the Lord" (Phil. Iii. 1).
"Finally, my brethren, rejoice in the Lord" (Phil. iii. 1). There is no spiritual value in depression. One bright and thankful look at the cross is worth a thousand morbid, self-condemning reflections. The longer you look at evil the more it mesmerizes and defiles you into its own likeness. Lay it down at the cross, accept the cleansing blood, reckon yourself dead to the thing that was wrong, and then rise up and count yourself as if you were another man and no longer the same person; and then, identifying …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 25. "That I May Know Him" (Phil. Iii. 10).
"That I may know Him" (Phil. iii. 10). Better to know Jesus Himself than to know the truth about Him for the deep things of God as they are revealed by the Holy Ghost. It was Paul's great desire, "That I may know Him," not about Him, not the mysteries of the wonderful world, of the deeper and higher teachings of God, but to enter into the Holy of Holies, where Christ is, where the Shekinah is shining and making the place glorious with the holiness of God, and then to enter into the secret of the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 27. "This one Thing I Do" (Phil. Iii. 13).
"This one thing I do" (Phil. iii. 13). One of Satan's favorite employees is the switchman. He likes nothing better than to side-track one of God's express trains, sent on some blessed mission and filled with the fire of a holy purpose. Something will come up in the pathway of the earnest soul, to attract its attention and occupy its strength and thought. Sometimes it is a little irritation and provocation. Sometimes it is some petty grievance we stop to pursue or adjust. Sometimes it is somebody …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 15. "I Press Toward the Mark" (Phil. Iii. 14).
"I press toward the mark" (Phil. iii. 14). We have thought much about what we have received. Let us think of the things we have not received, of some of the vessels that have not yet been filled, of some of the places in our life that the Holy Ghost has not yet possessed for God, and signalized by His glory and His presence. Shall the coming months be marked by a diligent, heart-searching application of "the rest of the oil," to the yet unoccupied possibilities of our life and service? Have we known …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty Third Sunday after Trinity Enemies of the Cross of Christ and the Christian's Citizenship in Heaven.
Text: Philippians 3, 17-21. 17 Brethren, be ye imitators [followers] together of me, and mark them that so walk even as ye have us for an ensample. 18 For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. 20 For our citizenship [conversation] is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: 21 who …
Martin Luther—Epistle Sermons, Vol. III

Laid Hold of and Laying Hold
'I follow after if that I may apprehend that for which also I was apprehended of Christ Jesus.'--PHIL. iii. 12. 'I was laid hold of by Jesus Christ.' That is how Paul thinks of what we call his conversion. He would never have 'turned' unless a hand had been laid upon him. A strong loving grasp had gripped him in the midst of his career of persecution, and all that he had done was to yield to the grip, and not to wriggle out of it. The strong expression suggests, as it seems to me, the suddenness …
Alexander Maclaren—Expositions of Holy Scripture

The Rule of the Road
'Nevertheless, whereto we have already attained, let us walk by the same rule.'--PHIL. iii. 16. Paul has just been laying down a great principle--viz. that if the main direction of a life be right, God will reveal to a man the points in which he is wrong. But that principle is untrue and dangerous, unless carefully guarded. It may lead to a lazy tolerance of evil, and to drawing such inferences as, 'Well! it does not much matter about strenuous effort, if we are right at bottom it will all come …
Alexander Maclaren—Expositions of Holy Scripture

The Soul's Perfection
'Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you.'--PHIL. iii. 15. 'As many as be perfect'; and how many may they be? Surely a very short bede-roll would contain their names; or would there be any other but the Name which is above every name upon it? Part of the answer to such a question may be found in observing that the New Testament very frequently uses the word to express not so much the idea of moral completeness …
Alexander Maclaren—Expositions of Holy Scripture

Warnings and Hopes
'Brethren, be ye imitators together of me, and mark them which so walk even as ye have us for an ensample. For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose God is the belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be …
Alexander Maclaren—Expositions of Holy Scripture

Preparing to End
'Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. 2. Beware of the dogs, beware of the evil workers, beware of the concision: 3. For we are the circumcision, who worship by the Spirit of God, and glory in Christ Jesus, and have no confidence in the flesh.'--PHIL. iii. 1-3 (R.V.). The first words of the text show that Paul was beginning to think of winding up his letter, and the preceding context also suggests that. The …
Alexander Maclaren—Expositions of Holy Scripture

Saving Knowledge
'That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead.'--PHIL. iii. 10-11 (R.V.). We have seen how the Apostle was prepared to close his letter at the beginning of this chapter, and how that intention was swept away by the rush of new thoughts. His fervid faith caught fire when he turned to think of what he had lost, and how infinitely more he had gained in …
Alexander Maclaren—Expositions of Holy Scripture

The Race and the Goal
'This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize.'--PHIL. iii. 13, 14. This buoyant energy and onward looking are marvellous in 'Paul the aged, and now also a prisoner of Jesus Christ.' Forgetfulness of the past and eager anticipation for the future are, we sometimes think, the child's prerogatives. They may be ignoble and puerile, or they may be worthy and great. All depends on the future …
Alexander Maclaren—Expositions of Holy Scripture

The Loss of All
'Though I myself might have confidence even in the flesh: if any other man thinketh to have confidence in the flesh, I yet more: circumcised the eighth day of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the church; as touching the righteousness which is in the law, found blameless. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency …
Alexander Maclaren—Expositions of Holy Scripture

The Gain of Christ
That I may gain Christ, and be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith.'--PHIL. iii. 8, 9 (R.V.). It is not everybody who can say what is his aim in life. Many of us have never thought enough about it to have one beyond keeping alive. We lose life in seeking for the means of living. Many of us have such a multitude of aims, each in its turn drawing us, that no one of …
Alexander Maclaren—Expositions of Holy Scripture

Toleration
Preached at Bideford, 1854] Philippians iii. 15, 16. And if in any thing ye shall be otherwise minded, God shall reveal even this to you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. My friends, allow me to speak a few plain and honest words, ere we part, on a matter which is near to, and probably important to, many of us here. We all know how the Christian Church has in all ages been torn in pieces by religious quarrels; we all know …
Charles Kingsley—Sermons for the Times

Do You Know Him?
Have I imagined emotions which would not be natural? I think not. The most cool and calculating would be warmed with desires like these. Methinks what I have now pictured before you will wake the echoes in your breasts, and you will say, "Ah, it is even so! It is because Christ loved me and gave himself for me that I want to know him; it is because he has shed his blood for me and has chosen me that I may be one with him for ever, that my soul desires a fuller acquaintance with him." Now may God, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Power of Christ Illustrated by the Resurrection
Beloved, how intimately is the whole of our life interwoven with the life of Christ! His first coming has been to us salvation, and we are delivered from the wrath of God through him. We live still because he lives, and never is our life more joyous than when we look most steadily to him. The completion of our salvation in the deliverance of our body from the bondage of corruption, in the raising of our dust to a glorious immortality, that also is wrapped up with the personal resurrection and quickening …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

False Professors Solemnly Warned
Note, too, that the apostle was a very honest pastor--when he marked anything amiss in his people, he did not blush to tell them; he was not like your modern minister, whose pride is that he never was personal in his life, and who thus glories in his shame, for had he been honest, he would have been personal, for he would have dealt out the truth of God without deceitfulness, and would have reproved men sharply, that they might be sound in the faith. "I tell you," says Paul, "because it concerns …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Freedom of the City.
(Twenty-third Sunday after Trinity.) PHIL. iii. 20. "Our conversation is in Heaven." People often fail to get at the meaning of this glorious text because they mistake that word conversation. Really the text means--our citizenship is in Heaven, we belong to the Eternal City. Once S. Paul declared with pride that he was a Roman citizen; and when the Chief Captain in surprise declared that he himself had purchased that privilege at a great price, the Apostle answered, "but I was free born." Every …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

"But Seek Ye First the Kingdom of God," &C.
Matth. vi. 33.--"But seek ye first the kingdom of God," &c. II. The Christian's chief employment should be to seek the kingdom of God, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. First, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much …
Hugh Binning—The Works of the Rev. Hugh Binning

Righteousness.
--that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.--Ep. to the Philippians iii. 8, 9. What does the apostle mea …
George MacDonald—Unspoken Sermons

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there …
Adam Clarke—Entire Sanctification

That True Solace is to be Sought in God Alone
Whatsoever I am able to desire or to think of for my solace, I look for it not here, but hereafter. For if I alone had all the solaces of this world, and were able to enjoy all its delights, it is certain that they could not endure long. Wherefore, O my soul, thou canst be fully comforted and perfectly refreshed, only in God, the Comforter of the poor, and the lifter up of the humble. Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things …
Thomas A Kempis—Imitation of Christ

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